?\ r abiyy-i 'Rahmat
Prophet of Mercy
May Allah Bkij Htm and Give Him Peace
SHAVKl! A BU L HASAN { A L ! NA DW l
rAhl^Sunnah Library f n m us b a:wordpres5.com ]
Jlnd r We j have j not sent you, 0 Muhammad,
except as a mercy to the' worlds
Nabiyy-i ( Rahmat
Prophet of Mercy
May Allah Bless him and Give Him Peace
May Allah Bless him and Give Him Peace
SHAYKH ABUL HASAN C AU NADWi
translated by
DR MOHIUDDIN AHMAD
With full-colour maps
TURATH PUBLISHING
2014
Publishers Dedication
In memory of my dearest friend and cousin
Zahra Hakim . Our time together was cut short
so you could be in a better place. I pray Allah
shower his blessings upon you and elevate your
status in Jannah. Ameen. You will always be in
my heart and prayers. Miss you always!!
Huma Batha
Contents
publisher's preface
FOREWORD
author's introduction
THE AGE OF IGNORANCE
Religious Conditions
Social and Moral Conditions
Byzantine Empire
The Persian Empire
India
Arabia
Europe
The Era of Darkness and Depression
Worldwide Chaos
SELECTION OF ARABIA FOR THE PROPHET MUHAMMAD ^ 51
Arabia’s Era of Depression 60
The Need for a New Prophet 61
ARABIAN PENINSULA 65
The Land and its People 66
Cultural Centres 67
Ethnic Divisions 67
Linguistic Unity 68
Arabia in Ancient History 69
Earlier Revealed Religions of Arabia 70
MAKKAH BEFORE THE PROPHET 73
Isma c il in Makkah 7 3
TheQuraysh 75
Qusayy ibn Kilab 76
Banu Hashim 76
Makkan Paganism 77
The Elephants 80
An Implicit Belief of the Quraysh 80
Repercussion of Abrahahs Failure 82
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PROPHET OF MERCY
MAKKAH, THE PROPHETS BIRTH PLACE
The Metropolis
Reconstruction of Makkah
The City State
Commercial Operations
Economic Conditions, Weights and Measures
Prosperous Families of Quraysh
Culture and Arts
Military Prowess
Makkah, the Heart of Arabia
The Moral Life
Religious Life
FROM BIRTH TO PROPHETHOOD
Abdullah and Aminah
Birth of the Prophet
The Suckling Period
Death of Aminah and Abd al-Muttalib
m ♦
Abu Talib becomes the Guardian
9
Divine Tutelage
Marriage with Khadljah
Reconstruction of the Kahah
Hilf al-Fudul
m m
A Mystifying Unrest
THE DAWN OF PROPHETHOOD
Humanity's Morningtide
In the Cave of Hira’
»
Back Home
The Prediction of Waraqah ibn Nawfal
Khadljah Accepts Islam
All ibn Abl Talib and Zayd ibn Harithah
Abu Bakr Accepts Islam
The Flower of Quraysh find Faith
On Mount Safa
A Cogent Argument
Beginning of Persecution
Abu Talib s Anxiety
Persecution Begins
Ill-treatment of the Prophet # by his people
The Suffering of Abu Bakr
Quraysh in a fix
Heartlessness of the Quraysh
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Contents
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Hamzah Accepts Islam 116
Proposal of c Utbah to the Prophet ^ 117
Muslims Migrate to Abyssinia n8
Quraysh pursue the Muslims 118
Ja c far s portrayal of Islam and ignorance 119
Discomfiture of the Qurayshite Emissaries 120
c Umar Embraces Islam 121
Boycott of Banu Hashim 123
In the Shih Ab! Talib 123
Annulment of the Decree 124
Death of Abu Talib and Khadijah 125
Sparkling symphony of the Qur’an 125
Journey to Ta’if 126
The Ascension 128
The Real Significance of the Ascension 128
Obligatory Prayers 130
Tribes invited to Islam 130
The Risky Path to Islam 130
The Beginning of Islam among the Ansar 132
First Pledge of Aqabah 132
The Reason for Ansar’s Acceptance of Islam 133
Strategic Importance of Madlnah 135
Expansion of Islam in Madlnah 1 3 7
Second Pledge of Aqabah 137
Permission to migrate to Madlnah 137
Unsuccessful Conspiracy Against the Apostle 1 39
Prophet’s Migration to Madlnah 140
The Strange Inconsistency 140
The Moral of the Emigration 14 1
Towards the Cave on Mount Thawr 14 1
The Miracle of Love 142
The Celestial Assistant 1 4 2
The Most Critical Moment of Human History 143
Lo! Allah is With Us 143
Suraqah Follows up the Apostle ^ 143
A Prediction *44
The Blessed Host 1 4 5
YATHRIB BEFORE ISLAM !47
Difference between Makkan and Madman Societies 147
Jews x 47
Religious Affairs of the Jews x 49
Finances
14
PROPHET OF MERCY
Religious and Cultural Conditions 152
The Aws and the Khazraj 153
Physical and Geographical Conditions 154
Religious and Social Conditions 156
Economic Cultural Conditions 158
Yathribs Advanced and Composite Society 162
in madInah 163
How Madinah received the Messenger of God ^ 163
The Mosque or Quba’ 165
In the house of Abu Ayyub Ansari 165
Construction of the Prophets Mosque and Quarters 166
Bonds of brotherhood between the Ansar and Muhajirun (emigrants) 167
Covenant between the Muslims and the Jews 168
The call to Prayer 168
Hypocrisy Rears Its Head in Madinah 168
Beginning of Jewish Animosity 170
Change of the Qiblah 173
Jews Give Offence to Muslims 174
Permission to Fight 175
Expedition of Abwa’ and Abdullah ibn Jahsh 175
Fast made obligatory 177
THE DECISIVE BATTLE OF BADR 179
Faithfulness of the Ansar 180
Enthusiasm of the Youngsters 181
Strength of the Contending Parties 181
The Democratic Way 182
The Apostle as a General 182
Preparation for the Fighting 183
an Entreatment to Beseech the Lord 183
The True Position and Station of the Muslims 184
The General Attack 184
The First Martyr 185
The Desire of Two Brothers 185
The Great Victory 186
Effects of the Victory of Badr 186
Ties of Blood or Faith 187
Treatment of the Captives 187
Ransom of the Prisoners 188
Other Expeditions 188
Ka c b ibn Ashraf Meets His Doom 189
Contents
15
THE BATTLE OF UHUD
*
Revenge: A Binding Obligation
The Prophet takes the Position
Enthusiasm of the Youngsters
191
191
192
192
MAPS I93
The First Phase of Action 209
Martyrdom of Hamzah and Mus c ab ibn c Umayr 209
Victory of the Muslims 209
The Table Turns on the Muslims 210
The loving Companions 211
Muslims Regain Confidence 213
The Exemplary Endurance 214
Burial of Mus'ab ibn c Umayr 215
The Prophets ^ Influence on the Womenfolk 215
Devotion and Faith 215
A Lesson for the Muslims 216
Apple of the Eye 217
Bi’r Ma‘unah 218
Dying Declaration of a Martyr 218
Expulsion of Banu ’n-Nadlr 218
The Raid of Dhat ar-Riqa c 219
Who Now Can Save You? 220
Expeditions Without Fighting 220
THE BATTLE OF TRENCHES 221
Wisdom: A Lost Property of the Muslims 222
Enthusiasm and the Co-operative Spirit 223
Miracle Predicting a Bright Future 223
Some More Miracles 224
The Fiery Ordeal 22 5
The Actual Fight 22 &
The Ardent Zeal of Muslim Women 2,26
Divine Succour 22 7
ACTION AGAINST BANU QURAYZAH 2 3 *
Banu Qurayzahs Breach of Faith 2 3 *
Banu Qurayzah Assailed 2 33
Repentance of Abu Lubabah 2 33
Truth in Action 2 34
Decision consistent with the Law of Moses 2 34
Benevolence and Largesse 236
Expedition of Banu al-Mustalaq and the Affair of Ifk
l6 PROPHET OF MERCY
THE TRUCE OF HUDAYBIYYAH
Vision of the Prophet H
Trip to Makkah
Irritation of the Quraysh
Love put to Trial
The Pledge of Ridwan
Parleys, Conciliation and Accord
The Treaty of Peace
Exemplary Moderation and Prudence
Treaty or Trial
Faith put to Trial
Ignominious Peace or Signal Victory
Failure or Success
The Treaty turns to Victory
Khalid ibn al-Walid and Amr ibn al^As
m
LETTER TO THE MONARCHS
Letters of the Prophet
Who were these Kings?
Reaction of the Monarchs
Heraclius and Abu Sufyan
Who were the Arlsiyyin?
Letters to the Arab Potentate
*
THE EXPEDITION TO KHAYBAR
The Divine Reward
The Apostle leads the Army
The Victorious Commander
c AiI faces the Jewish Warrior
An Easy Reward
I Did Not Come to You for It
Religious Tolerance
Arrival of Ja c far ibn Abl Talib
Another Conspiracy
Effect of the Conquest of Khaybar
The Spoils of Khaybar
Magnanimity of the Muhajirln
The Missed Pilgrimage
Rights of Women Restored
THE EXPEDITION TO MUTAH
First Expedition to the Byzantine Territory
Dauntless Warriors
Action Starts
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280
Contents
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Khalid Assumes Command 281
A Glimpse of the Battlefield 281
Ja c far at-Tayyar 282
Words, Kind and Comforting 282
Not Deserters but Warriors 282
Subsequent Expeditions 282
THE CONQUEST OF MAKKAH 285
Background of the Conquest 285
Dereliction of Banu Bakr and Quraysh 285
Complaint to the Apostle 286
Last.Bid to Seek Justice 286
Efforts to Renewal the Treaty 287
Prophet preferred over Parents 287
Abu Sufyan Bewildered 287
Affairs of Hatib ibn Abl Balta c ah 288
The Writ of Amnesty ' 290
Abu Sufyan Appears before the Apostle 290
General Amnesty _ -291.
Abu Sufyan Witnesses the Army 291
Triumphant Entry into Makkah 292
The Day of Mercy and Forgiveness 293
A Few Skirmishes 293
Ka c bah Cleared of Idols 294
Princely Generosity 294
Islam, the Religion of Monotheism 29 5
The Prophet of Mercy 295
Equality Before Law 295
Kindness to Enemies 296
Hind Accepts Islam 297
Inseparable Companions 298
Sinner TUrns into Saint 298
All Traces of Paganism Erased 298
Impact of Makkahs Conquest 299
The Youthful Administrator 3 00
THE BATTLE OF HUNAYN 3 01
Assemblage of Hawazin 3 01
Not a Sign of Idolatry 3 02
In the Wadi of Hunayn 302
Rift Within the Lute 3°3
Victory and Peace of God 303
The Last Encounter 3°4
In Awtas
l8 PROPHET OF MERCY
THE BATTLE OF TA IF 307
Fugitives of Thaqif 307
Siege of Ta’if 3°7
Kindness in the Battlefield 308
The Siege Raised 308
The Spoils of Hunayn 308
Love for Ansar and their Selflessness 309
Captives Released 3 1 0
Loving Kindness 3 1 0
The Lesser Pilgrimage 311
No Complaisance to Idolatry 31 1
KaT> ibn Zuhayr accepts Islam 3 1 2
THE EXPEDITION TO TABUK 315
The Time of Expedition 318
Enthusiasm of the Muslims 319
The army’s Departure for Tabuk 319
Demoralised Hypocrites 320
Treaty of Peace with Aylah’s Ruler 3 20
Back to Madinah 3 20 *
Funeral of a poor Muslim 321
Trial of Ka c b ibn Malik 321
The Expeditions at a Glance 325
The First Hajj 327
THE YEAR OF DEPUTATIONS 329
Arrival of Deputations in Madinah 329
The Apostle’s conversation with a Pagan 333
Commandment for Zakat and Charity 335
ft
THE FAREWELL PILGRIMAGE 337
Educative Apostle of the Pilgrimage 337
Unique Record of the Farewell Pilgrimage 338
A Synopsis of the Farewell Pilgrimage 338
How the Pilgrimage was performed 338
The Addresses of the Apostle 343
THE ETERNAL REST 345
Completion of the Apostle’s % Mission 345
Recitation of the Qur’an and Devotional Exercises 346
Ardent Desire for Nearness to God 34^
Beginning of the Illness 34g
The Last Army 34 g
Contents
19
Keen Interest in the Detachment of Usamah
Solicitude for the Welfare of Muslims
Indifference to the World and Wealth
Anxiety for the Prayer
The Farewell Speech
Directions for Kindliness toward the Ansar
■
Last Look on the Muslims in Prayer
Interdiction of Prayers at Sepulchres
The Last Directions
How the Apostle left this World
Bewilderment of the Companions
The Brave Words of Abu Bakr
Oath of Fealty to Abu Bakr
Burial of the Apostle
WIVES AND CHILDREN OF THE APOSTLE
The Prophets sg| Marriages
The Prophets Children
CHARACTER AND FEATURES
Love of God
Indifference to the World
Natural Disposition
Moderation and Seemliness
The Prophet in His House
Selflessness
Instinctive Magnificence
Mildness, Courtesy and Forbearance
Modesty
Courage and Shyness
Mercy and Compassion
A Comprehensive and Eternal Model
MERCY OF THE WORLD
MAPS
INDEX
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417
V
I
f .Publishers Treface
A ll praise is God’s alone. We praise Him, seeking His help, forgiveness and
j 1 protection; and we pray also that His peace and blessings descend upon
JL Muhammad His slave and Messenger, the seal of the Prophets, the
chosen one, and our leader and master, and upon his family, his Companions
and those who follow them in goodness.
The biography of the Messenger of God ^ is the great didactic story of Islam,
containing within it all the significant narratives of life, religion and society.
Termed f sirah\ this is a historical genre of literature from which successive gen¬
erations have drawn lessons that they applied to their particular environment.
In the 20 th century our author, Shaykh Abu T-Hasan an-Nadwl, ranks among the
foremost of scholars who applied the lessons of the sirah to the political, social
and religious environment he saw around him in his time. He was born in in the
Indian town of Rai Bareily in 1914 into a pious and scholarly family where he
formed a lifelong attachment to the sirah of the Prophet His was a childhood
immersed in the sacred sciences of religion, studying the Qur an, hadith, Islamic
jurisprudence, and the history of Islam, in particular, the accounts of the life of
the Messenger of God he heard imbued him with a love that was to become
the impetus for his lifelong devotion to religion. He grew to become a major
figure in the Islamic world and his influence spread far beyond the boundaries
of the Indian subcontinent, becoming a scholar of renown in the Arab world
and even in the West.
This biography is written in contemporary style, drawing from classical
works and original source materials, but it also includes details and incidental
material that reveal the author s academic curiosity and fascination with history
and which provide a vivid account for the reader. Of particular interest is his
21
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22 PROPHET OF MERCY ^
thorough investigation of the social, economic and moral conditions present in
Makkah and Madinah before the advent of Islam, along with descriptions of the
geography and political conditions of the lands that were to become the cradle
of the Islamic faith. It is my hope that this publication will be of critical impor¬
tance and act as a landmark as we navigate through the difficult social, religious,
and political questions that we face today.
In bringing this book to print I am immensely grateful to Dr Akram Nadwi
who bought this valuable work to my attention. Gratitude is extended to Brother
Yusuf Zanella and Brother Muhammad Ansa for the great work they have put
in as language editors. Credit is due to our dedicated editors Ustadha Rashida
Esakjee, wife of my dear friend Mufti Abdur Rahman Mangera, and Kolsuma
Begum,wife of my dear friend Dr Ashik Rahman. Finally I would like to thank
Moulana Shoaib Shah for translating the maps from Arabic to English and also
as one of the editors. Recognition has to be given to Sister Lina Qaisy for the
meticulous work she has done as the cartographer.
My gratitude would not be complete if I did not thank my late father Maul-
ana Muhammad ibn Ahmed Batha, may Allah have Mercy on him and fill his
Kabar with noor, who inculcated in me the importance of the history of the
Messenger of God
Yahya Batha
London, 2012.
r iForeword
&==>
T he Prophetic Slrah is a topic of great esteem. It is a topic of magnificence
and will certainly stand the test of time. Allah says, “And We raised high
your name” (Qur’an 94:4). Elsewhere, He says, “And you are surely on
an excellent standard of character" (Qur an 68:4). After the Noble Qur’an and
the Prophetic hadiths, the Sirah of the Prophet & serves as a minaret of light for
humanity; its rays will never become dim and its radiant light will illuminate
the Earth forever. It can be compared to an evergreen garden, whose fragrant
breezes will continue to bring joy to the earth; a garden whose diverse array of
flowers will always continue to captivate humankind with their inherent beauty.
These aromatic flowers are the Prophet’s conduct, which brought about
colossal revolution to the world.They are essentially his perfect example of eth¬
ics, how to lead one’s life, the nature of a slaves relationship with both his master
and fellow humans, his sublime character, a just social and economic system
and his instructions regarding the rights of one’s family and others. In short, his
example in every aspect of life,has been presented in light of the divine revela¬
tion. It was this noble character which led to the people of Makkah to attest to
his greatness. This noble character compelled Heraclius to make the statement
that the Prophet i&will surely rule over his kingdom one day.
The Prophetic Slrah transcends all bounds of time and space. Surpassing the
restrictions of physical directions and realms of the aijcient and modern, it is a
way of life and a mercy for the whole of humanity until the end of time. In one
place, Allah says, “Say: O Mankind! I am a messenger of Allah to all of you" and
elsewhere He says, “Certainly, there is for you an excellent pattern in the Mes¬
senger of Allah". In a third place, Allah says, “And we have not sent you except as
a messenger to the worlds.” It was the responsibility of the Prophet & to present
23
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PROPHET OF MERCY £
this example to everyone. In this respect, the Prophet referred to himself as a
teacher and mentor. He said, “I have been sent as a teacher” whilst on another
a
occasion, he said, “I have been sent to complete noble characteristics.”
As his Slrah was to forever remain as the perfect example for humankind,
Allah Most High ensured its complete preservation. The Noble Companions
and the Mothers of the Believers committed every minute detail regarding the
Prophet & to memory. This ocean of knowledge was subsequently transferred
from the Companions to the coming generations and the historians; whereafter
the historians compiled it as a book. Work on the Sirah was not confined to
the earlier generations, but rather continued in every age. In each era, people
took direction from this fountainhead of guidance and presented it to others in
light of the circumstances, requirements and temperament of the people in each
«
respective age.
Books on the Sirah have been written in many languages and, alongside Mus¬
lim authors, unbiased non-Muslim authors have also testified that nobody can
present an example similar to that of the Prophet let alone better than him.
His Sirah is indeed the pinnacle of human excellence, beyond which the exist¬
ence of, or even contemplating superiority in any characteristic, is an impos¬
sibility. However, certain individuals have held animosity against Islam and its
followers since Islam’s roots first began. They have not left any stone unturned in
trying to conceal the facts, misconstrue and distort them. [They are not included
in the ambit of our discussion].
Urdu is among the languages, besides Arabic, in which a considerable amount
of work has been dedicated to the topic of Sirah. In light of the significance of
this topic, scholars of the Indo-Subcontinent authored many invaluable books,
producing a copious list which is ever extending. As-Strah an-Nabawiyyah is
Mawlana Abu’l-Hasan NadwI’s highly academic and well-researched Arabic
work, which was translated into Urdu—as Nabi-i-Rahmat —by his nephew
Mawlana Sayyid Muhammad al-Hasanl. Later on, Mawlana reviewed the trans¬
lation and made some amendments, which is mentioned in the preface to the sec¬
ond edition. Explaining the importance and distinguishing points of his book,
Mawlana writes, “Perhaps it was due to these reasons that I did not have the
courage until now to author anything new on the topic of the Prophetic Sirah,
and I considered this colossal task to be far beyond my capacity. My respected
friends tried to hearten me to write a book on the Prophetic Sirah, which would
take into account the mindset, taste and temperament of today’s younger gener¬
ation. Moreover, it should fully consider the needs, and the style of language and
research that is prevalent in the current era; as each age has its unique style of
language and expression which needs to be borne in mind.” He further writes,
Foreword
25
“Eventually, Allah granted me unreservedness in this matter and I immersed
myself in this task with full concentration and dedication. It would be correct to
say that my every breath and moment was being spent dedicated to this cause. I
did not just read the books of hadith and Sirah for this, but rather tried to derive
full benefit from any new and old literature which contained work of benefit.
I tried to ensure that the book is a fusion of both an academic perspective and
that of da c wah (propagation) and tarbiyah, without any one aspect overshadow¬
ing the other. Furthermore, I aimed to present as many animated and ebullient
excerpts as possible, which will instinctively instil the reader with the zeal to
emulate the prophetic example.”
Hadrat Mawlana Abu’l-Hasan c AlI Nadwl was a verdant flower from a
renowned family of scholars in Rae Bareli, Uttar Pradesh, and belonged to the
Hasan! Sayyids [lineage of the Prophet S] of the Indo Subcontinent. Alongside
being a great Islamic thinker and leader, he was an influential and outstanding
author, with exemplary oratory and literary command in both Arabic and Urdu.
His pen expressed his deep sympathy for humanity and served as a mouthpiece
of Islamic thought. Through his speeches and writings, he presented sound
Islamic thought in a contemporary perspective. He expended all his strength
in awakening the Ummah and to remind it of its forgotten duties. Be it among
the Arabs or non-Arabs, he spoke very candidly. At times, he would discuss the
rise and decline of the Muslims in the world. On occasion, he could be heard
proclaiming “Listen, O Egypt” and at times, “O Arabs, listen to me carefully.”He
woke the Arab world from its slumber and exposed the deception, scheming
and crimes of the West. He vehemently opposed the many obscenities being
perpetrated in the name of literature, declaring the eradication of high stand¬
ards of character and the decadence of sublime morals to be a mockery at the
expense of humanity. His cause was to invite all towards literature of pristine
content, truly epitomising the values of humanity. Although he authored many
outstanding books on a vast array of topics, he had been gifted with a unique
competence in biographies, and hence wrote biographies of many saints. He
established a standing for the scholars of the Indian Subcontinent in the hearts
of the Arabs, through his work on Arabic literature and Islamic thought. His
most famous work is What the World Lost through the Decline of the Muslims
and it is this book, which earned him renowned status in the Arab world. It has
been translated into English, Turkish, Urdu, and many other languages, whilst its
Arabic readership is so wide that it is difficult to put a figure on the books official
and unofficial editions. Alongside these services, he was the Principal of Nadwat
al-'Ulama’ and Chairman of the All India Muslim Personal Law Board for many
years. His services for Islam span over half a century.
26
PROPHET OF MERCY 5 $
Hadrat Mawlanas books take into consideration the contemporary style of
logic and reasoning; with this book in particular addressing commonly recur¬
ring doubts in exceptional detail. For this reason, this book received wide
acclaim in the Arab world and, within a short period of time, was incorporated
into the syllabus of a number of universities. Due to its significance, there was
a need to translate this book into English, allowing the English readership to
also benefit from this fragrant bouquet. Shah Abdur-Rahman Nash’at had pre-
■
viously translated this work into English; however, English is a developing lan¬
guage with ever-changing styles of expression and writing. Hence, many friends
felt the need to edit the existing translation or translate the book anew, a sug¬
gestion which Shah c Abdur-Rahman also agreed with. In fulfilling this,brother
Yahya Batha of Turath Publishing from the UK has commissioned a new edit of
the book, wherein a more contemporary literary style has been adopted. Fur¬
thermore, thirty full-coloured maps relating to the Sirah have also been added.
Painstaking efforts have been made in proofreading and providing references.
The result of this collective effort is this book you have before you, remark¬
able on all fronts. We hope this translation will be highly appreciated by the
people of knowledge and that many will benefit from it. May Allah aptly reward
all who were involved in this. May He grant us the zeal to follow the Sharfah and
to act in accordance with the Sirah of the Prophet
Salman al-Husayn! an-Nadwi
w
“And this is not difficult for Allah"
May Allah bless and send peace upon the
best of his creation, Muhammad,
and all his family and Companions
Authors Introduction
I n the name of Allah, the Most Benevolent, the Most Merciful. Praise be
to Allah, Lord of the Worlds and Blessings and peace be on the one, exalted
amongst the prophets and the Seal of the apposite, Muhammad, and his
progeny and Companions, and on those who sincerely follow him till the Day
of Judgement.
The seminary in which the writer of these lines had his first lesson was the
nursery which impressed upon the authors mind the mould of the Prophet
The age at which I was enrolled in this blessed institution was much earlier
than the normal school-going age of children: this was the seminary of ones
own home, permeated with an air steeped in a culture whose primal ingredi¬
ent was the stamp of the Prophetic character. Every child of this household
was expected to pattern his behaviour in conformity with this family tradition
wherein the small collection of juvenile literature, consisting both of prose and
poetry, always in circulation among the children of the family, played a signifi¬
cant role. Later on, the wise grooming of my elder brother, Dr. Syed c Abd al-AIi,
was to help me in going through two of the best books in Urdu on the life of the
Prophet ^ at a comparatively young age 1 . Urdu has, thanks to the labours of the
writers in the recent past, a treasure of literature on the subject second only to
Arabic.
When the writer was able to grasp Arabic and appreciate its literature, I
drank in with rapt attention two of the earliest works on the Prophet’s life
One of these was As-Slrat an-Nabawiyyah of Ibn Hisham and the other was
i I told this story in At-Tariq ila 'l-Madinah, where I expressed my appreciation of Rahmah ti
'l- c Alamin, a popular biography of the Prophet by QazI M. Sulayman Mansurpuri.
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PROPHET OF MERCY ^
Zad al-Ma c ad y written by Ibn al-Qayyim. I did not simply go through them,
but having almost lost myself in the study of these books, found my heart and
mind enthralled by certitude and an unshakable conviction. I felt captivated
by a tender feeling of affection for the Prophet whose life is so full of and
so packed with thrilling and soul-stirring events that next to the Qur’an, it is
the most potent means for shaping ones behaviour and creating a fervour of
spirit. Besides these two books I also read avidly all those Urdu and English
works on the subject that fell into his hands. The result of this intensive study
has been that all of my writings so far have invariably reflected a touch of the
Prophets life-story Whatever warmth and whatever lucidity of style in the
expression of my ideas I have ever had has emanated from the fascinating charm
of that paradigm of perfection, that inexhaustible source of inspiration which
fires ones imagination to regions heavenly and sublime. In truth, I have never
penned anything that does not in some way or the other reflect the elegance of
that prophetic mould or my own thoughtful reflection on its profound wisdom.
My articles delineating different aspects of the Prophet’s noble character ^
and his marvellous accomplishments have been brought out in the collection
entitled Karawan-e-Madtnah.'
\
The author has penned a large number of books, but the opportunity to pro¬
duce a treatise on the life of the Prophet $§■ never arose, although I have ever felt
the need of a biography written in a style intelligible to modern minds, utilising
both the modern and ancient sources. Deviating not from the Qur’an and the
hadithy such a biographical sketch has to be based on the original sources, yet it
need not be merely an encyclopaedic collection amassing all the relevant as well
as far-fetched reports on the subject without any critical examination. Biogra¬
phies of this type have been in vogue in the past, but they unnecessarily give
rise to misgivings and doubts which are, in truth, completely unfounded, nor
need the Muslims trouble their minds about them. Several savants and scholars
(unaffected by the sceptical disposition of the modernists and orientalist) have
already pried into these questions satisfactorily. A work of this nature should
also be compatible with the spiritual truths and realities which are indispensable
for comprehending the true nature of revelations, prophetic guidance, miracles
and the recondite facts of mute reality, and should be written by one who can
put his trust in the Prophet not as a national leader or statesman but as the
Apostle of God # sent for the guidance of all mankind. Only a biography of
l The Arabic version known as At-Tariq ila ’l-Madmah has been printed thrice in Madinah, Lucknow
and Damascus, while the Academy of Islamic Research and Publications, Lucknow has brought out its
Urdu version.
Introduction
29
the Prophet ^ so written can be placed before every unbiased educated person
(whether a Muslim or a non-Muslim) without any reservation or specious rea¬
soning. Accordingly, the writer has placed more reliance on the original sources
in describing the events and character of the Prophet and narrated them in
a way that everything speaks for itself and allows the reader to arrive at his own
conclusion. The life of the Prophet # is a living portrait, conveying the feeling
of the good and the sublime, for which the writer has no need to recourse to
philosophies or to draw any inferences. In its charm and grace, harmony and
excellence, effectiveness and appeal, the life of the Prophet # does not, in truth
and reality, need the polish or refinement of any writer or the exposition of an
erudite scholar. All that one need attempt is the narration of facts selected and
arranged harmoniously, in a simple and unaffected style.
Also, the recital of the Prophets life-story g§- requires a conjugation of intel¬
lect and emotion, both poised on an even keel. A scholarly treatment of the sub¬
ject accompanied by frigid analysis and cold logical reasoning is more likely to
take away the warmth of its delicate charm, the glow of whose heavenly beauty is
indispensable for a correct understanding of the facts and events closely related
to the sentiments of credence and belief. If the life of the Prophet rehearsed
by anybody tries to gloss over the tender susceptibilities, the attempt would
undoubtedly be assiduous but wooden; it would be a tale, striking and impres¬
sive, but would fail to convey the essence and substance of prophethood. Like¬
wise, it is equally essential that the naivety of credulity should not be allowed
to becloud the soundness of intellectual judgement, which is held as the test of
validity today. Nor should it be against the accepted principles of logical reason¬
ing or a eulogy, steeped in blind faith, acceptable only to the credulous Muslims
and traditional scholars of faith living in a world of their own creations, uncon¬
nected to and without any rapport with the outer, modern world of today. An
unhesitating faith with the flame of ardent love is a divine blessing, no doubt;
yet, one should never forget that this is the life of the Apostle of God who was
sent as mercy for the whole universe and all the peoples of the world. His bless¬
ing can in no case be denied to any segment of humanity that has not had the
opportunity of being brought up in an Islamic surrounding. Haply, it may turn
out, by the mercy of the Lord, that such persons partake the blessing of Islam
by catching a glimpse of the radiance emitted by the Prophet’s life The non-
Muslims have as much claim to the life of the holy Prophet as those born in a
Muslim home; or, rather they deserve it more for they stand in need of it.
The times and circumstances in which the Prophet ^ made his advent can¬
not be overlooked in recounting his story. The conditions prevailing, all over
the world, in the pre-Islamic time have, therefore, to be vividly portrayed. It is
30
PROPHET OF MERCY
but necessary to describe the universal confusion, moral degradation and spir¬
itual restlessness and disconsolateness to which man had fallen during the sixth
century, as well as the social, economic and political causes that had combined
to produce that gloomy atmosphere. The authors of that global degradation-
tyrannical governments, bungled religions, fallacious and extremist schools of
thought, ruinous movements and deceptive calls and summons—all had joined
hands in bringing the then world to almost complete destruction. The present
writer still remembers the difficulties encountered in presenting a clear picture
of the widespread depravation of the pre-Islamic age of pagan past in the open¬
ing section of my book Madha Khasira 3 l-Alam, bi inhitat al-Muslimln\ I had
to wade through almost the whole of Western historical literature pertaining
to the period and to recreate the story by collecting bits and pieces scattered in
numerous books.
This prelude to the life of the Prophet sj|, now described somewhat at a greater
length, would help the reader to appreciate in the light of the then putrid world
all around, the grand accomplishment of prophetic guidance, its greatness, the
vastness of its scope, the way it sharpened the wits, solved intractable problems
and harmonised seemingly irreconcilable motives and elements. What was, after
all, the greatest achievement of Muhammad’s Prophethood $§>? It was to give
hope to the despaired heart of man, to take him back to the path of righteous¬
ness, to cleanse his mind and heart of the contaminating impurity and to raise
him to the sublime heights of spirituality. What a gigantic task it was!
This is correctly understood only when the reader has before him a clear
picture of the perplexing and arduous nature of the task faced by the Prophet ^
and his companions. Often, one is unable to comprehend the turn of events and
the decisions taken by the Prophet $§- unless he is fully aware of the social, eco¬
nomic and political situation then obtaining in Madinah, its physical condition
and geographical situation, the surrounding tribes and the relationship exist¬
ing between them, the balance of power struck by past settlements and treaties
of peace, conditions immediately preceding the hijrah > 2 the tribal customs and
conventions and their national code of ethics and laws. Anybody trying to study
the life of the Prophet # unmindful of these basic facts would be travelling in a
dark tunnel wherein he can neither see to his right or left: nor know where he is
destined to emerge at the end of his journey.
i English version since printed as Islam and the World, by the Academy of Islamic Research and Pub¬
lications, Lucknow.
z Lit., ‘emigration, the word often transcribed as ‘hegira’ is applied to the emigration of the Prophet
from Makkah to Madinah. It marks the starting point of the Muslim era. The Prophet spent thirteen years
of his prophethood in Madinah.
Introduction
31
All that has been stated about the environs of Madinah is true for the then
civilised regions around Arabia also. One can neither reckon the significance
of the call of Islam nor the nature of its brave venture so long as one is unac¬
quainted with the despotic rule as well as the splendour and vastness of the sur¬
rounding kingdoms, their culture and civilisation, their military strength and
the pretension and pageantry of their rulers who were invited by the Prophet
through his epistles, to accept Islam. Recent research has unearthed new materi¬
als about the events, life and culture of the countries around Arabia, which were
either not known earlier at all or of which the historians had only a hazy picture.
A biographer of the Prophet should now take full advantage of all these new
discoveries in the fields of archaeology and history and present the facts in con¬
formity with the latest methods of comparative studies.
The writer of these lines is fully conscious of the difficulties alluded to here as
well as the great fund of literature hitherto accumulated in different languages
through the industry of the Prophet’s biographers Still, one considers it an
honour to enter this long and luminous list of the Prophet’s biographers ^ by
attempting a new presentation of the most lovable and admirable personality of
all times and ages.
The meagre amount of leisure and the poor eyesight of the writer have, how¬
ever, been the two impediments which have always prevented the undertaking
this inspiring task. One was well aware of the difficult and delicate nature of
biographical writings and also of the fact that to pen the life of the greatest of
all prophets was certainly an arduous task. I had in fact written a large number
of such life-sketches—perhaps, more than most of my contemporaries—for I
had had the good fortune of penning the achievements of great reformers and
revivalists of the faith ever since I learnt to take the pen in my hand. Narrations
of these stories which run into a few thousand pages were no less exhilarating to
me than enjoying the company of those purer souls, but one still felt diffident in
driving one’s pen to write the life of the Prophet #. I was conscious of the fact
that very often a writer is so swayed by his own predispositions that he begins to
paint the picture of his paragon of virtue in the colour of his resemblance. The
portrait thus painted is more of the writer himself, for, instead of delineating the
story of his ideal, in an objective and impartial manner, he unconsciously begins
to view him in the light of his own experiences and inclinations.
Those who are conversant with the science of the mind and have also gained
an insight into the ethical conduct of the people through personal experience
and the study of the behaviour and deportment of their mates and colleagues
over a length of time, will easily realise the inadequacy of diction and modes of
expression in the faithful portrayal of a human character, its inner reaches as
32
PROPHET OF MERCY #
well as its spirits soaring high above the skies—it is a task so delicate and likely
to inflame the passions that it is not rare for it to come in upon the writer himself.
Only he can hope to succeed in this precarious job who has the capacity to touch
the chords of another mans sentiments, enter into his spirit of emotions, share
the tenderness as well as fervour of his passions, and echo his joys and sufferings.
Such a man has to have a soft spot in his heart which can perceive how oth¬
ers spend their lonely nights after a bustling day, how they behave within their
homes and with their friends outside, how they acquit themselves in war and
peace, how they carry themselves in excitement and calm, in want and plenty,
in strength and in weakness. Indeed, there are numerous heartstrings, senti¬
ments and susceptibilities of man, still mysterious and undisclosed, for which
one would not find an appropriate word in the greatest lexicon of any language.
Now, in its charm and elegance, in its catholicity and comprehensiveness, and
in its depiction of the most delicate and deepest feelings of human life, the biog¬
raphy of a prophet presents a task far more formidable than any other kind
of word painting. In truth, it was only the hadith 1 of the holy Prophet the
like of which is to be found nowhere in the memoirs of other prophets or the
greatest men whose life-story has been preserved by history, which has made it
possible to penetrate into the inmost reaches of the human psyche. In the com¬
pilations containing the Prophet’s acts $§• and sayings as well as in his earliest
biographies one finds such entrancing exaltations of God and moving supplica¬
tions, such impassioned entreaties and absorbing orisons, expressing such heart¬
felt concern for the weal of all mankind, that one’s heart begins to breathe and
burn with their penetrating fervency 2 . Similarly, the utterances and speeches of
the Prophet handed down by his companions and friends ^ excel the most
refined and eloquent pieces of literature . 3 With all this material at hand, one
should have no difficulty nor need to be ingenious in recounting the life of the
Prophet #, as one is wont to do in writing the lives of other great personalities.
His life is the most perfect and winsome, based on unimpeachable evidence of
the Divine Writ and unquestionable records of history, furnishing a vivid and
detailed account of his looks and lineament, character and deportment, moral
behaviour and method of Prayer, his living awareness of God and anxiety for
1 Lit., “a saying”; stands for the “prophetic tradition” a short account of some act or word of the
Prophet passed on by a chain of trustworthy narrators.
2 One may read the author’s article “Life of Muhammad as reflected by his Prayers,” which has since
been printed as a booklet, which explains what a deep insight into the innermost feelings of the human
mind and heart are reflected in the Prophet’s prayers, and how effective they are in shaping one’s conduct
and morals.
3 See the chapter on “The Finality of Prophethood” in the author’s other work Islamic Concept of
prophethood.
Introduction
33
his fellow beings, the grace and elegance of his discourses, and the miraculous
march of events in his momentous life. These accounts, recorded with the great¬
est care and restraint, present, notwithstanding the great labour undertaken by
early biographers, only a glimpse of that radiant soul. God recompense them all
with a goodly return, for they have left for us an undiminishing treasure in the
form of the biography of the Prophet # from which every individual, group
and race can partake till the end of time.
Verily in the messenger of Allah you have a good example for him who looks unto
Allah and the Last Day, and remembers Allah much. 1 2 3
For these reasons, perhaps, I never ventured to attempt writing a new biography
of the Prophet $§>; actually, one always considered it to be beyond ones capacity.
But, some of my respected friends 1 repeatedly pressed me to write a biography
of the Prophet *§• in Arabic which should keep in view the intellectual needs
and understanding of the modern generation as well as the prevalent methods
of scientific study of history and interpretation and the critical attitude discern¬
ible today. Every generation writes history afresh in a language intelligible to
it, for it is necessary to do so just like the continuous diagnosis of diseases and
researches in medical treatment which undergo a change with the times. Yet,
essential though it may be to keep these dispositions in mind, it should never
be necessary to put up ones own interpretation of the past events coloured with
one’s own ideologies, predilections and prejudices, which differ from man to
man and change with the dawn of every day; nor need the biography of the
Prophet fH- be tainted with any ill-will or ignorance; nor yet should it be made
a means to reflect the invariables of any particular social or political movement
or ideology.
At last, God set the heart of the writer to the task and I devoted myself to it
with rapt attention. I went through the hadith literature and the biographical
accounts of the Prophet #, old and new, in order to derive maximum benefit
from all the material I could lay my hands on. Then, placing reliance on the
most authentic works on the subject, I started writing the present account. The
works to which I am indebted most in this task are the books of Sihah,* Sirah
Ibn Hisham, Zad aVMdad of Ibn al-Qayyim and the Sirah Ibn Kathir (which
originally formed part of his larger work entitled Al-Bidayah wa ’n-Nihdyah, but
1 Qur’an 33:21
2 One who was most insistent was Shaykh Muhammad Sawwaf, founder-member of the Rabitah
al- c Alam al-Islaml, Makkah and adviser to the Ministry of Education, Saudi Arabia.
3 Sihah or Sihdh Sittah comprises the six trustworthy collections of traditions compiled by Bukhari,
Muslim, Tirmidhi, Abu Dawud, Nasa I and Ibn Majah.
34 PROPHET OF MERCY ||
later on took the form of the biography of the Prophet ijfr in four volumes 1 )-1
also tried to make the best of modern works and the sources available in Euro¬
pean languages, some of which elucidate certain events of the Prophet s life # or
shed new light on the society and kingdoms of the countries around Arabia dur¬
ing the early Islamic period. It has been his endeavour to present an integrated
account of the intellectual, educative and missionary aspects of the Prophet $
life rather than allow anyone of these to overshadow the others. I have also
attempted to make the presentation as vivid, easy and familiar as possible, which,
by itself, may win over the reader to follow the example of the great Prophet
# whose life and mission are without parallel—unique as a biography of the
greatest man of any nation and unmatched by the summons of any religion or
movement. With full confidence in the magnetism of the Prophet s life $§-, the
writer considers it prudent to place a true, clear and undiluted account of the
Prophet’s biography before the readers. The language of truth is always sim¬
ple and unadorned.
From Shawwal, 1395 (October, 1975) to Shawwal 1396 (October, 1976) the
writer of these lines remained completely engrossed in the task save for small
spells when ill or travelling abroad, and was able to submit the manuscript of the
Arabic version to the press by the end of Shawwal, 1396.
The writer expresses his pleasure in acknowledging my debt of gratitude
to two friends of his who have been of great assistance to him in the writing
of this book. One of them, Mawlana Burhan ad-Dln Sambhall, a lecturer in
hadith in the Nadwat al- c Ulama’, rendered me invaluable help by seeking out
the relevant hadiths and verification of certain matters mentioned by the early
biographers. Mohiuddin Ahmad is another colleague who has helped the writer
in going through the western sources, encyclopaedias and historical literature.
Mohiuddin Ahmad has also rendered this work into the English Language. May
Allah recompense them both for their sincere and arduous assistance to the
author.
For quite some time the author has been used to dictating one’s writings
owing to my weak eyesight, and hence I had to enlist the help of some stu¬
dents of the Dar al- c Ulum in this case also. Of these, two students, Muhammad
Mu c adh of Indore and All Ahmad Gujratl have been specially helpful to me, as
well as Nur c Alam Amin! Nadwl, a young teacher at the Nadwat al- c Ulama’ As
for the maps included in this book, 2 care was taken to get them prepared as
accurately as possible for they are essential for understanding the politico-geo-
1 Published by ‘Isa al-Babi al-Halabi, Ltd. (1384/1964); (ed.) Mustafa ‘Abdul Wahid.
2 For this English edition, the maps have been updated to reflect the modern-day territories.
Introduction
35
graphical situations described in this work. While Muhammad Hasan Ansari,
M.A. (Geog), and Professor Muhammad ShafY, Pro-Vice-Chancellor at Aligarh
(Aligarh is a town in India), as well as the colleagues of the latter have taken
suggestions provided by Muhammad Rabi c Nadwi who is Head of the Depart¬
ment of Arabic Literature in the Dar al- c Ulum, Nadwat al-Ulama’ and is also
the author of a textbook on the geography of Arabia. My thanks are also due to
Mahmud Akhtar of the Allahabad University for recasting these maps afresh for
the Urdu and English editions. Lastly, a mention may be made of his nephew,
Syed Muhammad al-Hasanl, who has rendered this book into Urdu with the
same enthusiasm as he had translated some of the earlier Arabic works of the
present writer. May Allah bless all of them for their labours.
In the end the author seeks the mercy of God for his own self and beseeches
the Lord to make this work beneficial to all those who go through it. If this
work succeeds in stirring the embers of love of the Prophet $ in the heart of
any Muslim or creates a longing in any non-Muslim to know more about the
blessed Prophet ^ and his teachings, the writer would deem his labour to have
been amply rewarded. Yet, its true reward, as one might wish and earnestly ask
for, would be its acceptance by the Lord as a means for one’s salvation in the
hereafter.
Abul Hasan c AlI
Rai Bareli
Friday, 15 December 1978
1
The 5%ge of Ignorance
Religious Conditions
G reat religions of the world had spread the light of faith, morals and
learning in the ages past, but every one of these had been rendered a
disgrace to its name by the sixth century of the Christian era. Crafty
innovators, unscrupulous dissemblers and impious priests and preachers had,
with the passage of time, so completely distorted the scriptures and disfigured
the teachings and commandments of their own religions that it was almost
impossible to recall the original shape and content of these religions. Had the
founder or the prophet of any one of them returned to earth, he would unques¬
tionably have refused his own religion and denounced its followers as apostates
and idolaters. 1
Judaism had, by then, been reduced to an amalgam of dead rituals and sacra¬
ments without any spark of life left in it. Also, being a religion upholding racial
superiority, it has never had any message for other nations or for the good of
humanity in general.
It had not even remained firmly wedded to its belief in the unity of God
(which had once been its distinguishing feature and had raised its adherents to
a level higher than that of the followers of ancient polytheistic cults), as com-
i The manner in which the scriptures of all the great religions had been deformed and mutilated, and,
in most cases, given an entirely false colouring, has been treated in some detail, questioning the authorities
belonging to each of them, under the heading‘Qur'an and the Earlier Scriptures (pp.171-183) in my earlier
work entitled Islamic Concept of Prophethood.
37
38
PROPHET OF MERCY ^
menced by the Prophet Abraham ^ to his sons and grandson Jacob The Jews
had, under the influence of their powerful neighbours and conquerors, adopted
numerous idolatrous beliefs and practices as acknowledged by modern Jewish
authorities:
The thunderings of the prophets against idolatry show, however, that deity
cults were deeply rooted in the heart of the Israelites, and it does not appear to
have been thoroughly suppressed until after the return from their exile from
Babylon. Through mysticism and magic many polytheistic ideas and customs
again found their way among the people, and the Talmud confirms the seduc¬
tion of idolatrous worship. 1 2
The Babylonian Gemara 1 (popular during the sixth century and often even
preferred to Torah by the orthodox Jewry) typically illustrates the crudeness
of intellectual and religious understanding among sixth century Jews, with its
jocular and imprudent remarks about God and many an absurd and outrageous
belief and idea; beliefs and ideas which lack not only sensibility but are also
inconsistent with the Jewish faith in monotheism. 3
Christianity had fallen prey, in its very infancy, to the misguided fervour of
its overzealous evangelists; unwarranted interpretation of its tenets by ignorant
church fathers and iconolatry of its gentile converts to Christianity. The man¬
ner in which Trinitarian doctrine came to have the first claim to the Christian
dogma by the close of the fourth century has been thus described in the New
Catholic Encyclopedia :
It is difficult, in the second half of the 20 th century to offer a clear, objective, and
straightforward account of the revelation, doctrinal evolution, and theological
elaboration of the mystery of the Trinity. Trinitarian discussion, Roman Catholic
as well as other, presents a somewhat unsteady silhouette. Two things have hap¬
pened. There is the recognition on the part of exegetes and Biblical theologians,
including a constantly growing number of Roman Catholics, that one should
not speak of Trinitarianism in the New Testament without serious qualification.
There is also the closely parallel recognition on the part of historians of dogma
and systematic theologians that when one does speak of an unqualified Trinitari¬
anism, one has moved from the period of Christian origins to, say, the last quad-
1 Ludwig Blan, Ph.D., Prof, of Jewish Theological Seminary, Budapest, Hungary, in the article on
‘Worship’in Jewish Encyclopedia, VoLXII, pp.568-69.
2 The Talmud is the body of Jewish law and legend comprising the Mishnah (precepts of the elders
codified c. 200 ad) and the Gemara is a commentary on the Mishnah (in recessions, at Jerusalem c. 400
and at Babylon c. 500).
3 For details see Dr. Rowing's Jews in the Light of Talmud. Arabic version Al-Kanz al-Marsud fi
Qawa'id at- Talmud by Dr. Yusuf Hins.
The Age of Ignorance
39
rant of the 4 th century. It was only then that what might be called the definitive
Trinitarian dogma one God in three persons’ became thoroughly assimilated into
Christian life and thought. 1
Tracing the origin of pagan customs, rites, festivals and religious services of the
pagans in Christianity, another historian of the Christian church gives a graphic
account of persistent endeavour of early Christians to subsume the idolatrous
nations. Rev. James Houston Baxter, Professor of Ecclesiastical History in the
University of St. Andrews writes in The History of Christianity in the Light of
Modern Knowledge :
If paganism had been destroyed, it was less through annihilation than through
absorption. Almost all that was pagan was carried over to survive under a Chris¬
tian name. Deprived of demi-gods and heroes, men easily and half consciously
invested a local martyr with their attributes labelled the local statue with his
name, transferring to him the cult and mythology associated with the pagan deity.
Before the century was over, the martyr-cult was universal, and a beginning had
been made of that imposition of a deified human being between God and man
which, on the one hand, had been the consequence of Arianism, and was, on the
other, the origin of so much that is typical of medieval piety and practice. Pagan
festivals were adopted and renamed: by 400, Christmas Day, the ancient festival of
the sun, was transformed into the birthday of Jesus. 2
By the sixth century, the antagonism between Christians of Syria, Iraq and Egypt
on the question of the human and divine natures of Christ had set them at one
another’s throats. The conflict had virtually turned every Christian seminary,
church and home into a hostile camp, each anathematising the other and thirst¬
ing after its adversary’s blood. ‘Men debated with fury upon shadows or shades
of belief and staked their lives on the most immaterial issues’, 3 as if these differ¬
ences meant a confrontation between two antagonistic religions or nations. The
Christians were, thus, neither inclined nor had time to set their own house in
order and smother the ever-increasing viciousness in the world for the salvation
of humanity.
In Iran, from the earliest times, the Magi worshipped four elements 4 (of
which fire was the chief object of devotion) in the oratories or fire-temples for
1 The New Catholic Encyclopaedia (1967) art., "The Holy Trinity”, vol, 14, p. 295.
2 The History of Christianity in the Light of Modern Knowledge, Glasgow, i 9 2 9 > Chap. Church, 3 12-
800 ad, p. 407.
3 Alfred J. Butler, The Arab Conquest of Egypt and the last Thirty Years of the Roman Dominion,
Oxford (1902) pp. 44-45-
4 These elements were light, water, earth and wind.
40
PROPHET OF MERCY #
which they had evolved a whole mass of intricate rituals and commandments.
In actual practice, the popular religion included nothing save the worship of fire
and adorations of Hvare-khshaeta or the Shining Sun. Certain rituals performed
in a place of worship were all that their religion demanded, for, after performing
these rites they were free to live as they desired. There was nothing to distinguish
a Magi from an unconscientious, perfidious fellow . 1
Arthur Christensen writes in Vlran Sous Les Sassanides:
It was incumbent on the civil servants to offer prayers four times a day to the
sun besides fire and water. Separate hymns were prescribed for rising and going
to sleep, taking a bath, putting on the sacred cord, eating and drinking, sniffing,
hair-dressing, cutting of the nails, excretion and lighting the candle, which were
to be recited on each occasion with the greatest care. It was the duty of the priests
to compound, purify and tend the sacred fire, which was never to be extinguished,
nor was water ever allowed to touch fire. No metal was allowed to rust, for metals,
too, were hallowed by their religions. 2
All prayers were performed facing the sacred fire. The last Iranian Emperor,
Yazdagird III, once took an oath, saying: ‘I swear by sun, which is the greatest
of all gods’. He had ordered that those who had abjured Christianity to re-enter
their original faith should publicly worship the sun in order to prove their
sincerity . 3 The principle of dualism, the two rival spirits of good and evil, had
been upheld by the Iranians for such a long time that it had become a mark and
symbol of their national creed. They believed that Ormuzd creates everything
good, and Ahriman creates all that is bad; these two are perpetually at war and
the one or the other gains the upper hand alternately . 4 The Zoroastrian legends
described by the historians of religion bear remarkable resemblance to the hier¬
archy of gods and goddesses and the fables of Hindu and Greek mythology . 5
Buddhism, extending from India to Central Asia, had been converted into an
idolatrous faith. Whenever the Buddhists went they took the idols of the Bud¬
dha with them and installed them there . 6
Although the entire religious and cultural life of the Buddhists is over-shad¬
owed by idolatry, the students of religion have grave doubts whether the Buddha
1 Arthur Christensen, L’lran Sous Les Sassanides, Paris, 1936, (Urdu translation by Prof. Muhammad
Iqbal, Iran ba-Ahd Sdsaniyan) p. 1 55.
2 Ibid., pp. 186-7.
3 Ibid.
4 lbid.,p p.183-233.
5 Ibid., pp. 204,209.
6 Ishwar Topa, Hindustani Tamaddum, Hyderabad (N.D.) p. 209 and Jawahar Lai Nehru, Discovery
of India, pp. 201-2.
The Age of Ignorance
4i
was a nihilist or believed in the existence of God. They are surprised how this
religion could at all sustain itself in the absence of any faith or conviction in the
Primal Being.
In the sixth century ad, Hinduism had shot ahead of every other religion in
the number of gods and goddesses. During this period the Hindus worshipped
33 million gods. The tendency to regard everything which could do harm or
good as an object of personal devotion was at its height and this was the impetus
to stone sculpture with novel motifs of decorative ornamentation. 1
Describing the religious condition of India during the reign of Harsha (606-
648), a little before the time when Islam made its first appearance in Arabia, a
Hindu historian, C.V. Vaidya, writes in his History of Mediaeval Hindu India :
Both Hinduism and Buddhism were equally idolatrous at this time. If anything,
Buddhism perhaps beat the former in its intense idolatry. That religion started,
indeed, with the denial of God, but ended by making Buddha’himself the Supreme
God. Later developments of Buddhism added other gods like the Bodhisattvas
and the idolatry of Buddhism especially in the Mahayana school was firmly estab¬
lished. Idolatry reached its peak in India until the word ‘Buddha became synony¬
mous to the word ‘idol’ in some Eastern languages. 2
C.V. Vaidya further says:
No doubt idolatry was at this time rampant all over the world. From the Atlantic
to the Pacific the world was immersed in idolatry; Christianity, Semitism, Hin¬
duism and Buddhism vying, so to speak, with one another in their adoration of
idols. 3
Another historian of Hinduism expresses the same opinion about the great pas¬
sion for multiplicity of deities among the Hindus in the sixth century. He writes:
The process of deification did not stop here. Lesser gods and goddesses were added
in ever growing numbers till there was a crowd of deities, many of them adopted
from the more primitive peoples who were admitted to Hinduism with the gods
whom they worshipped. The total number of deities is said to be 33 scores, i.e. 33 °
million, which, like the phrase “Thy name is legion”, merely implies an innumer¬
able host. 4
#
1 See R.C. Dutta, Ancient India, vol. Ill, p. 276.
2 Like the Persian language and those languages which have borrowed words from it, they use the
word‘but* to mean idol. This expression is common in poetry, literature and among peoples speech in Iran
and India. The word ‘but* is very close in Indian pronunciation to the word ‘Buddha.
3 C.V. Vaidya, History of Medieval Hindu India, vol. I.Poona (1924).
4 L.S.S. O’Malley, Popular Hinduism: The Religion of the Masses (Cambridge, 1935) PP- 6-7-
42
PROPHET OF MERCY H
The Arabs had been the followers of the Abrahamic religion in the olden times
and had the distinction of having the first House of God in their land, but the
long stretch of time from the great patriarchs and prophets of yore ^ and their
isolation in the arid deserts of the peninsula had given rise to an abominable
idolatry closely approximating the Hindu zeal for idol worship in the sixth cen¬
tury ad. They became progressively more idolatrous and made gods beside God,
believing them to have partnership in the governance of the Universe. They
believed that their deities possessed the power to do them good or harm, to
give them life or death. The people sank into the worst form of idolatry, with
each region and every clan, or rather every house, having a separate deity of its
own. 1 Three hundred and sixty idols had been installed within the Ka c bah and
its courtyard—the house built by Abraham for the worship of the One and only
God. The Arabs actually paid divine honours not merely to sculptured idols but
venerated all types of stones and fetishes: angels, jinn and stars were all their
deities. They believed that the angels were daughters of God and the jinn His
partners in divinity, 2 and thus both enjoyed supernatural powers whose mol¬
lification was essential for their well-being.
SOCIAL AND MORAL CONDITIONS
This was the plight of great religions sent by God, from time to time, for the
guidance of humanity. In the civilised countries, there were powerful govern¬
ments and great centres of art, culture and learning but their religions had been
garbled so completely that nothing of their original spirit and content was left
in them.
Nor were there any reformers or heavenly-minded guides of humanity to be
found anywhere.
BYZANTINE EMPIRE
k
Crushed under vexatious and burdensome taxes levied by the Byzantine Empire, 3
the allegiance to any alien ruler was considered by the populace as less oppres¬
sive than the rule of Byzantium. Insurrections had become such a common fea¬
ture that in 532 ad public discontent erupted in Constantinople in the Nika (win
1 Kitab al-Asnam by Ibn al-Kalabl, p. 33.
2. Bukhari: “Kitab al-Maghazr.
3 The Eastern Roman or Byzantine empire, was known to the Arabs as Rum, with its capital at Con¬
stantinople, comprised Greece, Bulgaria, Turkey, Syria, Palestine, all the islands in the Mediterranean Sea,
Egypt, all the coastlands in North Africa during the period. It came into existence in 395 ad and ended
with the capture of Constantinople by the Turks in 1453.
43
The Age of Ignorance
t
or conquer) revolt that cost 30,000 lives. 1 The pastime of the chiefs and nobles
was to squeeze wealth, under various pretexts, from the harassed peasantry, and
squander it on their pleasure and amusement. Their craze for merriment and
revelry very often sank to the depths of hideous savagery.
The authors of the Civilisation , Past and Present have painted a lurid picture
of the contradictory passions of the Byzantine society for religious experience as
well as its love of sports and recreation marked by moral corruption.
Byzantine social life was marked by tremendous contrasts. The religious attitude
was deeply ingrained in the popular mind. Asceticism and monasticism were
widespread throughout the empire, and to an extraordinary degree even the most
commonplace individual seemed to take a vital interest in the deepest theologi¬
cal discussions, while all the people were much affected by a religious mysticism
in the daily life. But, in contrast, the same people were exceptionally fond of all
types of amusements. The great Hippodrome, seating 80,000 wide-eyed specta¬
tors, was the scene of hotly disputed chariot races which split the entire populace
into rival factions of‘Blue’ and ‘Green’.. The Byzantines possessed both a love of
beauty and a streak of violence and viciousness. Their sports were often bloody
and sadistic, their tortures were horrible, and the lives of their aristocracy were a
mixture of luxury, intrigue, and studied vice. 2
Egypt had vast resources of corn on which Constantinople largely depended for its
prosperity, but the whole machinery of the imperial government in that province
was directed to wringing profits out of the ruled for the rulers. In religious matters,
too, the policy of suppressing the Jacobite heresy was pursued relentlessly. 3
In short, Egypt was like a milch cow whose masters were interested only in
milking her without providing her with any fodder.
Syria, another fair dominion of the Byzantine Empire, was always treated as
a hunting ground for the domineering and expansionist policy of the imperial
government. Syrians were treated as slaves at the mercy of their masters, for
they could never pretend to have any claim to kind or considerate behaviour
from their rulers. The taxes levied were so excessive in amount and so unjust in
incidence that the Syrians very often had to sell their children to clear the gov¬
ernment dues. Unwarranted persecution, confiscation of property, enslavement
and impressed labour were some of the common features of Byzantine rule. 4
1 Historian’s History of the World, vol. VII, p. 73
2 T. Walter Wallbank and Alastair M. Taylor, Civilisation, Past and Present (Scott, Foresman & Co,
1954) pp. 261-62.
3 The Arab conquest of Egypt, pp. 32,42 and 46.
4 Kurd c AlI, Khutat al-Sham, vol. I, p. 101.
44
PROPHET OF MERCY S
THE PERSIAN EMPIRE
Zoroastrianism is the oldest religion of Iran. Zarathustra, the founder of Zoro¬
astrianism, lived probably about 600-650 bc. After it had shaken off the Hel¬
lenistic influence, the Persian Empire was larger in size and greater in wealth
and splendour than the Eastern Roman or Byzantine Empire. Ardashir I, the
architect of the Sasanid dynasty, laid the foundation of his kingdom by defeating
Artabanus v in 224 ad. In its prime the Sasanid Empire extended over Assyria,
Khozistan, Media, Fars (Persis), Azerbaijan, Tabaristan (Mazandaran), Saraksh,
Marjan, Marv, Balkh (Bactria), Saghd (Sagdonia), Sijistan (Saeastene), Herat,
Khurasan, Khwarizm (Khiva), Iraq and Yemen, and, for a time, had under its
control the areas lying near the delta of the river Sind; Kachh, Kathiawar, Malwa
and few other districts.
Ctesiphon (Mada in), the capital of the Sasanids, combined a number of cit¬
ies on either banks of the Tigris. During the fifth century and thereafter the
Sasanid empire was known for its magnificence and splendour, cultural refine¬
ment and the life of ease and pleasure enjoyed by its nobility.
Zoroastrianism was founded, from the earliest times, on the concept of uni¬
versal struggle between the ahuras and the daevas , the forces of good and evil.
In the third century Mani appeared on the scene as a reformer of Zoroastrian¬
ism. Sapor I (240-271) at first embraced the precepts uttered by the innovator,
remaining faithful to them for ten years and before returning to Mazdaism. The
Manichaeism was based on a most thoroughgoing dualism of the two conflict¬
ing souls in man, one good and the other bad. In order, therefore, to get rid of
the latter, preached Mani, one should practise strict asceticism and abstain from
women. Mani spent a number of years in exile and returned to Iran after the
accession of Bahram I to the throne, but was arrested, convicted of heresy, and
beheaded. His converts must have remained faithful to his teachings, for we
know that Manichaeism continued to influence Iranian thought and society for
a long time even after the death of Mani. 1
Mazdak, the son of Baudad, was born at Nishapur in the fifth century. He
also believed in the twin principles of light and darkness, but in order to put
down the vileness emanating from darkness, he preached community of women
and goods, which all men should share equally, as they do water, fire and wind.
Mazdakites soon gained enough influence, thanks to the support of Emperor
Kavadh, to cause a communistic upheaval in the country. People would enter
into the house of a person, occupy his house and property, and he could not
defend it.
1 Iran fi ‘Ahd Sasaniyan, pp. 233-269.
The Age of Ignorance
45
In an ancient manuscript known as Namah Tinsar the ravages done to Ira¬
nian society by the application of the communistic version of Mazdaism have
been graphically depicted thus:
Chastity and manners were cast to the dogs. They came to the fore who had nei¬
ther nobility nor character, nor acted uprightly, nor had any ancestral property;
utterly indifferent to their families and the nation, they had no trade or calling;
and being completely heartless they were ever willing to get into mischief, to
mince the truth, vilify and malign others; for this was the only profession they
knew for achieving wealth and fame. 1 2
Arthur Christensen concludes:
The result was that the peasants rose in revolt in many places, bandits started
breaking into the houses of nobles to pray upon their property and to abduct their
womenfolk. Gangsters took over the possession of landed estates and gradually
the agricultural holdings became depopulated since the new owners knew noth¬
ing about the cultivation of land. 1
Ancient Iran had always had a strange proclivity to subscribe to the extrem¬
ist calls and radical movements, since it has ever been under the influence of
irreconcilable political and religious concepts. It has often been swinging, as if
by action and reaction, between Epicureanism and strict celibacy; and, at other
times, either yielded passively to despotic feudalism and kingship and prepos¬
terous priesthood, or drifted to the other extreme of unruly and licentious com¬
munism; but has always missed that moderate poise and even temper which is
so vital for a healthy and decent society.
Towards the end of the Sasanid Empire, during the sixth century, all civil and
military power was concentrated in the hands for the Emperors who were alien¬
ated from the people by an impassable barrier. They regarded themselves as the
descendants of celestial gods; Khosrau Parwlz or Chosroes II had lavished upon
himself this grandiose title:‘The immortal soul among the gods and peerless god
among human beings; glorious is whose name; dawning with the sunrise and
light of the dark-eyed night / 3
The entire wealth of the country and its resources belonged to the Emperor.
The kings, grandees and nobles were obsessed with amassing wealth and treasure,
costly gems and curios. They were interested only in raising their own standard
1 Namah Tinsar, Tab’e Maynwi, p. 13 (Quoted from Iranfi'Ahd Sdsaniydn, p. 477 )-
2 Iran fi Ahd-Sasdniydn, p. 477
3 Ibid., p.604.
46
PROPHET OF MERCY
of living and luxuriating in mirth and merriment to an extent that it is diffi¬
cult to imagine their craze for amusement and festivity. He can alone visualise
their dizzy rounds of riotous living who has studied the history, literature and
poetry of ancient Iran and is also well informed about the splendour of Ctesip-
hon, Iwan-i-Kisf and Bahar-i-Kisra , 1 2 the tiara of the emperors, the awe-striking
court ceremonials, the number of queens and concubines, slaves, cooks and
bearers, pet birds and beasts owned by the emperors and their trainers and all. 3
The life of ease and comfort led by the kings and nobles of Persia can be judged
from the way Yazdagird III fled from Ctesiphon after its capture by the Arabs; he
had with him, during his flight, one thousand cooks, one thousand singers and
musicians, and one thousand trainers of leopards and a thousand attendants of
eagles besides innumerable leeches and hangers-on, but the Emperor still felt
miserable for not having enough of them to enliven his drooping spirits. 4
The common people were, on the other hand, extremely poor and in great
distress. The uncertainty of the tariff on which each man had to pay various
taxes gave a pretext to the collectors of taxes for exorbitant exactions. Impressed
labour, burdensome levies and conscription in the army as footmen, without
the inducement of pay or any other reward, had compelled a large number of
peasants to give up their fields and take refuge in the service of temples or mon¬
asteries. 5 In their bloody wars with the Byzantines, which seemed to be without
end and without any interest or profit to the common man, the Persian kings
had been plying their subjects as cannon fodder. 6
INDIA
The remarkable achievements of ancient India in the fields of mathematics,
astronomy, medicine and philosophy had earned her lasting fame, but the his¬
torians are agreed that the era of her social, moral and religious degradation
commenced from the opening decades of the sixth century. 7 For shameless and
revolting acts of sexual wantonness were consecrated by religion, even the tem¬
ples had degenerated into cesspools of corruption. Woman had lost her honour
1 White palace of Chosroes. For details see Iran fi ( Ahd Sasaniyan.
2 Carpet of Silk, sixty cubits in length and as many in breadth; a paradise or garden was depicted on
it, the flowers, fruits and shrubs were imitated by the figures of golden embroidery and the colours of the
precious stones; and the ample square was enriched by a variegated and verdant border.
3 Shahin Mikarios, Tdrikh Iran, (1898), p. 98.
4 Irdnfi Ahd Sasaniyan , pp. 681 and 685.
5 Shahin Mikario n: Tdrikh Iran, p.98.
6 Iran fi Ahd Sasaniyan.
7 R.C. Dutt, Ancient India, vol.III.
The Age of Ignorance
47
and respect in society and so had the values attached to her chastity. It was not
rare for a man losing in a game of chance to wager his wife. 1 2
The honour of the family, especially in higher classes claiming a noble
descent, demanded that the widow should burn herself alive on the funeral pyre
of her dead husband.
The custom, upheld by society as the supreme act of fealty on the part of a
widow to her late husband/ was so deep-rooted that it could only be completely
suppressed after the establishment of British rule in India.
India left behind her neighbours, or, rather every other country of the world,
in evolving an inflexible and callously inhuman stratification of its society based
on social inequality. This system, which excluded the original inhabitants of the
country as exteriors or outcastes, was formulated to ensure the superiority of
conquering Aryans and was invested with an aura of divine origin by the Brah¬
mins. It canalised every aspect of the people’s daily life according to heredity and
the occupation of different classes and was backed by religious and social laws
set forth by the religious teachers and legislators. Its comprehensive code of life
was applicable to the entire society, dividing it into four distinct classes:
1. The Brahmins or priests enjoying the monopoly of performing religious
rites;
2. The Kshatriyas or nobles and warriors supposed to govern the country;
3. The Vaisyas or merchants, peasants and artisans; and
4. The Sudras or the non-Aryan serfs meant to serve the first three castes.
The Sudras or the dasas meaning slaves (forming a majority in the population),
believed to have been born from the feet of Brahma, formed the most degraded
class which had sunk socially to the lowest level. Nothing was more honourable
for a Sudra, according to the Manu Shasira, than to serve the Brahmins and
other higher castes.
The social laws accorded the Brahmin class distinctive privileges and an
honoured place in society, A Brahmin who remembers the Rig Veda\ says the
Manu Shastra, ‘is absolutely sinless, even if he debases all the three worlds.’ No
tax could be imposed on a Brahmin, nor could he be executed for any crime. The
Sudras, on the contrary, could never acquire any property, nor retain any assets.
Prohibited from sitting near a Brahmin or touch him, the Sudras were not per¬
mitted to read the sacred scriptures. 3
1 Dayanand Sarswati, Saiyarth Prakash , p. 344 - Read the beginning of the story of Mahabharata-
2 Bernier, F. Travels, edited by Constable, 2 vols. 1914-
3 For details see the Manu Shastra, chapters 1,2,8 and 11
48
PROPHET OP MERCY
India was drying up and losing her vitality. Divided into numerous petty
states, struggling for supremacy amongst them, the whole country had been
given over to lawlessness, maladministration and tyranny. The country had, fur¬
thermore, severed itself from the rest of the world and retired into her shell. Her
fixed beliefs and the growing rigidity of her iniquitous social structure, norms,
rites and customs had made her mind rigid and static. Her parochial outlook and
prejudices of blood, race and colour carried within it the seeds of destruction.
Vidya Dhar Mahajan, former professor of history in the Punjab University Col¬
lege, writes about the state of affairs in India on the eve of the Muslim conquest:
The people of India were living in isolation from the rest of the world. They were
so contented with themselves that they did not bother about what was happening
outside their frontiers. Their ignorance of the developments outside their country
put them in a very weak position. It also created a sense of stagnation among
them. There was decay on all sides. There was not much life in the literature of the
period. Architecture, painting and fine arts were also adversely affected. Indian
society had become static and the caste system had become very rigid. There was
no remarriage of widows and restrictions with regard to food and drink became
very inflexible. The untouchables were forced to live outside the towns. 1
ARABIA
The ideas of virtue and morals were unknown to the ancient Bedouin. Extremely
fond of wine and gambling, he was hardhearted enough to bury alive his own
daughter. Pillage of caravans and cold-blooded murder for paltry gains were the
typical methods to still the demands of the nomad. Bedouin women enjoyed no
social status and could be bartered away like other exchangeable goods or cat¬
tle or be inherited by the deceased’s heir. Certain foods were reserved for men
which could not be taken by women. A man could have as many wives as he
liked and could dispose of his children if he had not enough means to provide
for their sustenance . 2
The Bedouin was bound by unbreakable bonds of fidelity to family, blood
relations and, finally, to the tribe. Fights and forays were his sport and murder
a trifling affair. A minor incident sometimes gave rise to a sanguine and long
drawn war between two powerful tribes. Oftentimes these wars were prolonged
to as many as forty years in which thousands of tribesmen came to a violent end . 3
1 Vidya Dhar Mahajan: Muslim Rule in India, Delhi, 1970, p. 33 -
2 See the Qur’an, the books of hadith and the poetical collection on Ash c Ar r Arab such as the Hamasah,
Sab c ah Mu'allaqdt, etc.
3 Details can be seen in the poetical collections of pre-Islamic era and the books on Akhbar-e-Arab.
The Age of Ignorance
49
EUROPE
At the beginning of the Middle Ages the torch of knowledge flickered dimly and
all the literary and artistic achievements of the classical past seemed destined to
be lost forever under the young and vigorous Germanic races which had risen
to political power in the northern and western parts of Europe . 1 2 The new rulers
found neither pleasure nor honour in the philosophy, literature and arts of the
nations outside their frontiers and appeared to be as filthy as their minds were
filled with superstition. Their monks and clergymen, passing their lives in a long
routine of futile and atrocious self-torture, and quailing before the ghastly phan¬
toms of their delirious brains , 1 were abhorrent to the company of human beings.
They still debated the point whether a woman had the soul of a human being or
of a beast, or whether she was blessed with a finite or infinite spirit. She could nei¬
ther acquire nor inherit any property nor had the right to sell or transfer the same.
Robert Briffault writes in the Making of Humanity:
From the fifth to the tenth century Europe lay sunk in a night of barbarism which
grew darker and darker. It was a barbarism far more awful and horrible than that
of the primitive savage, for it was the decomposing body of what had once been
a great civilisation. The features and impress of the civilisation were all but com¬
pletely effaced. Where its development had been fullest, e.g. in Italy and Gaul, all
was ruin, squalor and dissolution. 3
THE ERA OF DARKNESS AND DEPRESSION
The sixth century in which the Prophet of Islam ^ was born was, to be brief, the
darkest era of history. It was the most depressing period in which crestfallen
humanity had abandoned all hopes of its revival and renaissance. This is the
conclusion drawn by noted historian, H.G. Wells, who recapitulates the condi¬
tion of the world at the time when Sasanid and Byzantine Empires had worn
themselves out to a death-like weariness:
Science and Political Philosophy seemed dead now in both these warring and decay¬
ing Empires. The last philosophers of Athens, until their suppression, preserved the
texts of the great literature of the past with an infinite reverence and want of under¬
standing. But there remained no class of men in the world, no free gentlemen with
bold and independent habits of thought, to carry on the tradition of frank statement
1 Frank Thilly, History of Philosophy, New York, 1945, PP- *55-58.
2 Leckey, W.E.H., History of European Morals, (London,1930), part II, p. 46.
3 Robert Briffault, The Making of Humanity, p. 164.
50
PROPHET OF MERCY 4
and enquiry embodied in these writings. The social and political chaos accounts
largely for the disappearance of this class, but there was also another reason why
the human intelligence was sterile and feverish during this age. In both Persia and
Byzantium it was an age of intolerance. Both Empires were religious empires in a
new way, in a way that greatly hampered the free activities of the human mind. 1
The same writer, after describing the events leading to the onslaught of the
Sasanids on Byzantium and the eventual victory of the latter, throws light on
the depth of social and moral degradation to which both these great nations had
fallen, in these words:
A Prophetic amateur of history surveying the world in the opening of the seventh
century might have concluded very reasonably that it was only a question of a few
centuries before the whole of Europe and Asia fell under Mongolian domination.
There were no signs of order or union in Western Europe, and the Byzantine and
Persian Empires were manifestly bent upon a mutual destruction. India also was
divided and wasted. 2
WORLDWIDE CHAOS
To be brief, the entire human race seemed to have taken the steepest and shortest
route to self-destruction. Man had forgotten his Master, and had thus become
oblivious of his own self, his future and his destiny. He had lost the sense of dis¬
tinction between vice and virtue, good and bad. It was as though something had
slipped his mind and heart, but he did not know what it was. He had neither any
interest nor time to apply his mind to the questions of life, faith and the hereaf¬
ter. He had his hands too full to spare even a moment for what constituted the
nourishment of his inner self and the spirit, ultimate redemption or deliverance
from sin, service to humanity and restoration of his own moral health. This was
the time when not a single man could be found in a whole country who seemed
to be anxious about his faith, who worshipped the One and only Lord of the
world without associating partners with Him or who appeared to be sincerely
worried about the darkening future of humanity. This was the prevailing situa¬
tion of the world, so graphically depicted by God in the Qur’an:
Corruption does appear on land and sea because of (the evil) which men's hands
have earned, that He may make them taste a part of that which they have done, in
order that they may return. 3
Wells, AMort History of the World (London, 1924), p. 140.
2 H G. Wells, A Short History of the World (London, 1924), p. 144.
3 Qur'an 30:41-
2
Selection of Arabia
For the' Advent of Prophet Muhammad #
I t was the will of God that the glorious sun of humanity’s guidance, which
was to illuminate the world without end, should rise from the orb of Arabia.
For it was the darkest corner of this terrestrial globe and needed the most
radiant daystar to dispel the gloom setting on it.
God had chosen the Arabs as the standard-bearers of Islam for propagat¬
ing its message to the four corners of the world because these guileless people
were simple-hearted; nothing was inscribed on the tablets of their mind and
heart, nothing so deeply engraved as to present any difficulty in sweeping the
slate clean of every impression. The Romans and the Iranians and the Indians,
instinctively thrilled by the glory of their ancient arts and literatures, philoso¬
phies, cultures and civilisations were all crushed by the heavy burden of the past,
that is, a conditioned reflex of superiority had become indelibly etched in their
minds. The imprints in the memory of the Arabs were lightly impressed merely
because of their rawness and ignorance or rather their nomadic life, and thus
these were liable to be obliterated easily and replaced by new inscriptions. They
were, in modern phraseology, suffering from simple ignorance which could
readily be remedied while other civilised nations, whose minds were filled with
vivid pictures of the past, were haunted by an obsessive irrationality that could
never be dismissed from their thoughts.
The Arabs, simple-minded and straightforward, possessed an iron will. If they
failed to entertain a belief, they had no hesitation in taking up the sword to fight
5i
52
PROPHET OF MERCY #
against it; but if they were convinced-of the truth of an idea, they stayed with it
through fire and water and were ever prepared to lay down their lives for it.
It was this psyche of the Arab mind which had found expression through
Suhayl ibn c Amr ^ while the armistice of Hudaybiyyah was being written. The
document began with the words: “This is what Muhammad, the Apostle of God
has agreed.” Suhayl promptly raised the objection, “By God, if I witnessed that
you were Gods Apostle I would not have excluded you from the House of God
and fought you.” Again, it was the same Arab turn of mind which is reflected in
the summons of Tkrimah ibn Abl Jahl Pressed hard by the assailing charge
of the Byzantine forces he cried out, “What fools you are! I have wielded the
sword against the Apostle of God. Will I turn my back upon you?” Thereafter
he called out to his comrades, “Is there anyone to take the pledge of death at my
hands?” Several persons immediately offered themselves and fought valiantly
until they were all maimed and came to a heroic end. 1
The Arabs were frank and unassuming, practical and sober, industrious, ven¬
turesome and plainspoken. They were neither double dealers nor did they like
to be caught in a trap. Like a people with true souls, they were always out-spo¬
ken and remained firm once they had made a decision. An incident, occurring
before the hijrah of the Prophet i§>, on the occasion of the second pledge of
c Aqabah, typically illustrates the character of the Arabs.
Ibn Ishaq relates that when Aws and Khazraj pledged their loyalty to the
Prophet sfjk at Aqabah, Abbas ibn c Ubadah of Khazraj said to his people, “O
men of Khazraj, do you realise to what you are committing yourselves to in
pledging your support to the Prophet ||? It is to war against one and all. If you
think that in case you lose your property and your nobles are killed you will
give him up to his enemies then do so now! For, by God, it would bring you
shame in this world and the next. But if you have decided that you will be true to
your words, if your property is destroyed and your nobles are killed, then pledge
yourselves. For, by God it will bring you profit and success both in this world
and the next.” The Khazraj replied: “We pledge our support even if we should
lose our property and our leaders be killed. But, O Apostle of God, what will we
get in return for redeeming our pledge?” “Paradise”, said the Prophet # in reply.
Thereupon they said, “Stretch forth your hand”, and when the Prophet # did so,
they took their oath. 2
And, in truth, the Ansar^ 3 lived up to their word of honour. On a subse-
. Tabari, vol. IV, p. 36.
2 Ibn Hishdm, vol. I, p- 446.
Lit., “the helpers”; the name give to the Madinan followers of the Prophet used in contrast to the
ji t who migrated to that city with the Prophet.
Selection of Arabia for Prophethood
53
quent occasion, Sa c d ibn Mu c adh representing them, said to the Prophet $§>,
By God, if you continue your march and go as far as Bark al-Ghimad 1 2 we would
accompany you, and if you were to cross this sea we would plunge into it with
you.’*
My Lord, this ocean has interrupted my march although I wanted to go ahead
and proclaim Thy name in all the lands and seas ,’ 3 were the despairing words
uttered by c Uqbah ibn Nafi c on reaching the shore of the Atlantic ocean.
What c Uqbah ^ said on finding his victorious advance blocked by the ocean
speaks volumes of the seriousness, absolute trust and iron will of the Arabs in
accomplishing the task they considered the truth.
The Greeks, the Byzantines and the Iranians were peoples of a different met¬
tle. Accustomed to improving the shining hour as a godsend opportunity, they
lacked the grit to fight against injustice and brutality. No ideal, no principle was
attractive enough for them: no belief or call was appealing enough for them:
no conviction or summons was sufficiendy potent to tug at their heartstrings
in such a way that they would be willing to imperil their comfort and pleasure.
Unspoiled by the nicety, polish and ostentation usually produced by the dis¬
play of wealth and luxury of an advanced culture, the Arabs had not developed
that fastidiousness which hardens the heart and ossifies the brain, allows no
emotion to catch the flame and always acts as an inhibition when one's faith or
conviction demands stirring of the blood. This is the listless apathy that is rarely
erased from one's heart.
Fiercely honest and true, the Arabs had no taste for intrigue and duplicity.
They were courageous, intrepid fighters accustomed to a simple and hard life
filled with dangers and spent most of their time riding on horseback across the
waterless desert. These were the rules of iron essential for a nation required to
accomplish a great task, especially in an age when adventure and enterprise were
the laws of Medes and Persians.
The common ignorance of the Arabs, exempted from the shame or reproach
it involves, had helped to conserve the natural briskness and intellectual energy
of these people. Being strangers to pseudo-philosophy and sophistry, ratiocina¬
tion and lame and impotent quibbling, they had preserved their soundness of
mind, dispatch, resolution and fervour.
The perpetual independence of Arabia from the yoke of invaders had made
1 Located variously by different people, some say that Bark al-Ghimad is a far off place in Yemen
while others hold that it is in Abyssinia. What Sa‘d ibn Mu'adh meant was that his companions would keep
company of the Prophet even if he had to go to the most distant place.
2 Zad al-Ma‘ad, vol. I, pp. 342-343: Ibn Hisham, vol. I, p. 615.
3 Ibn Athir, Al-Kdmil, vol. IV, p. 46.
54
PROPHET OF MERCY
the Arabs free as birds. They enjoyed the benefits of human equality and the
beauty of living nature and were not acquainted with the pomp or majesty or
haughty demeanour of the emperors. The servile temper of the ancient Per¬
sian had, contrarily, exalted the Sasanid monarchs to supernatural beings. If any
king took a medicine or was given phlebotomy, a proclamation was made in the
capital that all and sundry should suspend their trade and business for the day. 1 2
If the king sneezed, nobody dared raise his voice to say grace, nor was anybody
expected to say ‘Amen/ when the king sent up a prayer. The day any king paid a
visit to any noble or chief was regarded as an event so memorable that the elated
family of the fortunate grandee instituted a new calendar from that day. It was
an honour so singular that the grandee was exempted from payment of taxes for
a fixed period besides enjoying other rewards, fiefs and robes of honour. 1
We can imagine what a state audience of the king must have been like for
those who were allowed to appear before him. By etiquette, all the courtiers,
even the highest nobles and dignitaries, were required to stand silently with
their hands folded on the navel, and their heads bowed in reverence. 3 Actually,
this was the ceremonial etiquette prescribed for the State audience during the
reign of Chosroes I (531-579), known as Anushirvan (of the Immortal Soul) and
c Adil (the Just). One can very well visualise the pompous ceremonials in vogue
during the reign of Sasanid kings, justly reputed as tyrants and despots.
Freedom of speech and expression (and not censure or criticism, in the least)
was a luxury that no one in the vast kingdom of the Sasanids ever indulged in.
Christensen had related, on the authority of Tabari, a story about Chosroes I,
who went under the name of ‘The Just’ among the Sasanid kings, which dem¬
onstrates the freedom of expression allowed by the Iranian kings, and the price
paid for the imprudence of speaking the truth. Chosroes I had assembled his
council and ordered the secretary for taxes to read aloud the new rates of col¬
lection.
When the secretary had announced the rates, Chosroes asked twice whether
anyone had any objection to the new arrangement. Everybody remained silent
but on the third time of asking, a man stood up and asked respectfully whether
the king had meant to establish a tax for perpetuity on things perishable, which,
as time went on, would lead to injustice. “Accursed and rash!” cried the king,
“To what class do you belong?” “I am one of the secretaries”, replied the man.
“Then”, ordered the king, “beat him to death with pen-cases.” Thereupon every
1 Iran fi ‘Ahd As-Sdsdniyan, pp. 535-36.
2 Ibid., p. 543.
3 Exactly in the way one stands in prayer. Actually the Arabic word ‘kufr means, etymologically,
‘standing in the way Iranians pay respect to their kings’ (Lisan al-Arab, vol. VII, p. 466).
Selection of Arabia for Prophethood
55
secretary started beating him with his pen-case until the poor man died, and
the beholders exclaimed: “O king, we find all the taxes you have levied upon us
just and fair !” 1
The horrible condition of the depressed classes in what was then India, who
were condemned as untouchables by the social and religious laws promulgated
by the Aryans, baffles all human understanding. Subjected to a gruesome indig¬
nity, this unfortunate class of human beings was treated pretty much the same
way as pet animals except that they resembled the species of man. According to
this law, a Sudra who assaulted a Brahmin or attempted to do so was to lose the
limb with which the assault was made. The Sudra was forced to drink boiling oil
if he made the pretentious claim of teaching somebody . 2 The penalty for killing
dogs, cats, frogs, chameleons, crows and owls was the same as that for killing the
Sudras . 3
The common man in Byzantium was not subject to the same unworthy treat¬
ment that the Sasanid Emperors meted out to their subjects, but in their pride
and policy to display the titles and attributes of their omnipotence, the Caesars
of Rome had all the signs of their oriental counterparts.
Victor Chopart writes about the arbitrary rule and majesty of the Roman
Emperors:
The Caesars were gods, but not by heredity, and one who rose to power would
become divine in his turn, and there was no mark by which he could be recog¬
nised in advance. The transmission of the title of Augustus was governed by no
regular constitutional law; it was acquired by victory over rivals, and the Senate
did no more than ratify the decision of arms. This ominous fact became appar¬
ent in the first century of the Participate, which was merely a continuance of the
military dictatorship. 4
Such servitude and prostrations before kings of that time was customary. If we
compare the servile submission of the common man of Byzantium and Persia
with the spirit of freedom and pride as well as the temperament and social con¬
duct of the pre-Islamic Arabs, we would see the difference between the social life
and natural propensities of the Arabs and other nations of the world.
‘May you be safe from frailty’, and ‘Wish you a happy morning, were some
of the salutations very often used by the Arabs to hail their kings. So solicitous
were they of preserving their dignity and pride, honour and freedom that many
1 Tarikh at-Tabari ,vo\ II, p.121-122 as quoted in Iran fi c Ahd As-Sdsaniyan, p. 511-
2 Mani Shastra, chapter 10.
3 R. C. Dutt, Ancient India, vol. Ill pp. 314 and 343.
4 Victor Chopart, The Roman World (London, 1982), p. 4*8.
56
PROPHET OF MERCY #
a time they even refused to satisfy the demands of their chiefs and rulers. A story
preserved by Arab historians admirably describes the rudimentary Arab virtues
of courage and outspokenness. An Arab king demanded a mare known as Sikab
from its owner who belonged to the Banu Tamim. The man flatly refused the
request and instandy indicted the king in a poem of which the opening lines
were:
Sikab is a fine mare, good as gold,
Too precious is it to be gifted or sold.
And, in the concluding verse he said:
To grab it from me, make no effort,
For I am fit to balk your attempt . 1 2
The traits common to all Arabs, men and women, were their overweening pride,
high ambition, chivalrous bearing, magnanimous generosity and a wild, invigor¬
ating spirit of freedom. We find all these features of Arab character depicted in
the affair leading to the murder of Amr ibn Hind, the King of Hlrah. It is related
that Amr ibn Hind once sent an invite to c Amr ibn Kulthum, the proud cavalier
and noted poet of Banu Taghllb, inviting both him and his mother, Layla bint
Muhalhil, to visit his own mother. 'Amr came to Hlrah from Jazirah with some
of his friends, and Layla came attended by a number of her women. Pavilions
were erected between Hlrah and the Euphrates. In one of these pavilions c Amr
>in Hind entertained c Amr ibn Kulthum, while Layla found quarters with Hind
in an adjoining tent. Now, Amr ibn Hind had already instructed his mother to
dismiss the servants before calling for dessert, and thus cause Layla to wait upon
her. Accordingly, Hind sent off her servants at the appointed moment and asked
her guest, “O Layla, hand me that dish.” Layla felt insulted and exclaimed in
shame, “Let those who want anything, fetch it for themselves.” Hind insisted on
her demand despite Laylas refusal. At last Layla cried, “O shame! Help Taghlib,
help!” Amr ibn Kulthum got his blood up on hearing his mother s cry and seiz¬
ing a sword hanging on the wall, smote the king dead with a single blow. At the
same time, the tribesmen of Banu Taghlib ransacked the tents and made rapid
strides back to Jazirah. Amr ibn Kulthum narrated this story in an ode which is a
fine illustration of the pre-Islamic ideal of chivalry. It was included in the Sab'ah
Mifallaqat or the Seven Suspended Odes . 3
1 Diwart Hamdsah, Bab-al-Hamasah,pp. 67-68.
2 Ibn Qutaybah, Kitab ash-Sha‘r wa ih-Shu’ara’, p. 36. These odes were awarded the annual prize at
the fair of ‘Uk&f, inscribed in golden letters and suspended on the wall of the Ka'bah
Selection of Arabia for Prophethood
57
The same Arab tradition of democracy tempered by aristocracy is to be
witnessed in the meeting between the Arab envoy, Mughlra ibn Shu c bah, and
Rustam, the Sasanid General and administrator of the empire. When Mughlra
entered the splendid court of Rustam, he found the latter sitting on a throne.
Mughlrah made his way directly to Rustam, as was an Arabs wont. The courtiers,
however, lost no time in getting Mughlrah down from the throne of their chief.
Thereupon Mughlrah said, “We had heard that you are a sagacious people but
now I see that none is more blockheaded than you. We Arabs treat everybody
as an equal and enslave no man save on the battlefield. I had presumed that you
would also conduct yourselves similarly towards your own people. You should
have told us that you have exalted some amongst you as your gods; for, we would
have then known that no dialogue was possible between us and you in the ways
we have done, nor come to see you, although it was you who invited us here .” 1
There was yet another reason for the advent of the last Prophet in Arabia and
it was the Ka c bah, the house of God, built by Abraham and Ishmael as the
centre for the worship of the One God.
Lo! the first Sanctuary appointed for mankind was that at Becca , 2 a blessed place,
a guidance to the peoples . 3
There is mention of the valley of Baca in the Old Testament. The old transla¬
tors of the Bible gave this word the meaning of a valley of weeping’, but a bet¬
ter understanding seems to have prevailed later on. According to later Biblical
scholars, the word signifies rather any valley lacking water’, and ‘the Psalmist
apparently has in mind a particular valley whose natural condition led him to
adopt that name .’ 4 Now, this waterless valley, which can easily be identified with
the valley of Makkah, has been thus mentioned in the Book of Psalms:
Blessed are they that dwell in thy house;
They will still be praising thee. Selah.
Blessed is the man whose strength is in thee;
In whose heart are the ways of them
Who passing through the valley of Baca make it well . 5
1 Tabari, vol. IV, p. 108.
2 The sacred city is known both as Becca and Makkah. The Arabic alphabets bd and mim are etymo¬
logically interchangeable, in many cases, such as, lazim and lazib, and thamit and nabit without any change
in their meanings.
4 Jewish Encyclopedia, vol. II, p. 4 * 5 - Also see Commentary on the Holy Qur’an by Abdul Majid (Lahore.
1957), vol. I, pp. 121-2 and QazI Suiayman Mansurpuri, Rahmatul-'Abmin (Deoband, N. D.), vol. I, p. 24.
5 Ps. 84:4-6.
58
PROPHET OF MERCY ¥
The birth of the Prophet Muhammad H in the city of Makkah was really an
answer to the prayer sent up by Abraham and Ishmael ^ while laying the
foundation of the Ka c bah. They had beseeched God in these words:
Our Lord! And raise up unto them an apostle from among them, who shall recite
unto them Your revelations, and shall teach them the Book and wisdom, and shall
cleanse them. Verily You! You are the Mighty, the Wise . 1
A standing norm of God Almighty is that He always answers the prayers of
those who are pious and devoted and pure in heart. The Apostles of God occupy,
without doubt, a higher place than the most devout and the godliest believers.
All the earlier scriptures and prophecies bear witness to this fact. Even the Old
Testament testifies that the supplication of Abraham ^ in regard to Ishmael &
met the approval of the Lord. The Book of Genesis says:
And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make
him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and
I. will make him a great nation . 2
That is why the Prophet is reported to have said: £ I am the (answer to the)
prayer of Abraham ^ and prophecy of Jesus s ^..’ 3 The Old Testament still con¬
tains, notwithstanding its numerous recessions and alterations, the evidence
that this prayer of Abraham ^ was answered by God. Mark the very clear refer¬
ence in the Book of Deuteronomy to the advent of a prophet.
The Lord the God will raise up unto thee a Prophet from the midst of thee, of thy
brethren, like unto me; unto him ye shall hearken . 4
Now, this being a prophecy by Moses £ thy brethren’ clearly indicates that
the prophet promised by God was to be raised from amongst the Ishmaelites
who were the cousins of Israelites. God again reiterates His promise in the same
Book:
And the Lord said unto me, They have well spoken that which they have spoken.
I will raise them up a Prophet from among their brethren, like unto you, and will
put my words in his mouth; and he shall speak unto them all that I shall command
him . 5
1 Qur'an 2:129.
2 Gen. 17:20.
3 Musnad Imam Ahmad.
4 Dt. 18:15.
5 Dt. 18:17-18.
59
Selection of Arabia for Prophethood
The words put my words in his mouth 1 occurring in the revelation very clearly
indicate the advent of the Prophet ^ who was to recite and deliver to his people
the divine revelation exactly as he received it. This prophecy has been substanti¬
ated by the Qur an also: “Nor does he speak of (his own) desire .” 1
Again, the Qur an says about the revelation vouchsafed to the Prophet
Muhammad
Falsehood cannot come to it from before it or behind it.(It is) a revelation from the
Wise, the Owner of Praise . 2 3
But, quite unlike the Qur’an, both the Bible and its followers ascribe the
authorship of the ‘Books’ included in the Bible to the ‘ancient sages’ and the
great teachers’ and never to the Divine Author Himself. Modern Biblical schol¬
ars have reached the conclusion that:
Ancient Jewish traditions attributed the authorship of the Pentateuch* (with the
exceptions of the last eight verses describing Moses’ death) to Moses himself. But
the many inconsistencies and seeming contradictions contained in it attracted the
attention of the Rabbis, who exercised their ingenuity in reconciling them . 4
As for the ‘Books’ forming part of the New Testament, they have never been
treated, either literally or in their contest to be of Divine origin. These books
really contain a biographical account and anecdotes of Jesus as narrated by
the later scribe, rather than a Book of revelation sent unto the Master . 5
We now come to the geographical position of Arabia, which, being con¬
nected by land and sea routes with the continents of Asia, Africa and Europe,
occupied the most suitable place as the centre of enlightenment, of radiating
divine guidance and knowledge to the entire world. All the three continents
had been cradles of great civilisations and powerful empires, while Arabia lay
in the centre 6 through which passed the merchandise of the countries 7 far and
1 Qur’an 53:3.
2 Qur’an 41:42.
3 The first five books of the Old Testament.
4 Jewish Encyclopaedia, vol. IX, p. 589.
5 For detailed discussion see the chapter 'Finality of Prophethood’ in Islamic Concept of Prophethood.
6 Dr. Husayn Kamal Uddln, Professor Civil Engineering in the engineering College of Riyadh
University informed in an interview with the correspondence of Al-Ihram , Cairo, that according to his
researches it could be proved that Makkah lay at the centre of the world. For devising an inexpensive
instrument which could show the direction of the Ka'bah, he had started preparing maps showing the
distances of various cities in different countries from Makkah. These maps revealed that Makkah lay in the
centre of the world, which is yet another reason why it was selected by God to house the Sacred Sanctuary
and to radiate Divine guidance to the four corners of the world.
7 De Lacy O ‘Leary, Arabia Before Muhammad (London, 1927), pp. 179-88.
6o
PROPHET OF MERCY
near, affording an opportunity to different nations and races for the exchange of
thoughts and ideas.
Two great empires, Sasanid and Byzantine, on either side of the Arabian Pen¬
insula governed the history of the world. Both were large, rich and powerful,
and both fought each other constantly; yet, Arabia jealously guarded her inde¬
pendence and never allowed either of the two powers to lay its hands on it, bar¬
ring a few territories lying on its frontiers. Excepting a few peripheral tribes, the
Arab of the desert was extremely sensitive to his regal dignity and untrammelled
freedom, and he never allowed any despot to hold him bondage. Such a country,
unimpeded by political and social constraints, was ideally suited to become the
nucleus of a universal message preaching human equality, liberty and dignity.
For all these reasons God had selected Arabia, and the city of Makkah within
it, for the advent of the Prophet g§> to whom divine Scripture was to be sent for
the last time to pave the way for proclamation of Peace throughout the length
and breadth of the world from age to age.
Arabia’s era of depression
For their manly qualities of head and heart, the Arabs deserved, or, were rather
the only people entitled to the honour of the advent of the last Prophet of God
amongst them and to be made responsible for propagation of the message of
Islam. But, in no part of the Peninsula was there any indication of an awakening
>r a vexation of spirit showing the sign of life left in the Arabs.
There were a scant few hanif who could be easily counted on one’s fingers,
eeling their way towards monotheism but they were no more than glow worms
in a dark and chilly rainy night incapable of showing the path of righteousness
to anybody or providing warmth to one being frozen to death.
This was an era of darkness and depression in the history of Arabia—a
period of gloom when the country had reached the rock-bottom of putrefied
decadence, leaving no hope of any reform or improvement. The shape of things
in Arabia presented a task far more formidable and baffling than ever faced by
any messenger of God.
Sir William Muir, a biographer of the Prophet #, who is ever willing to find
fault with the Prophet ^ and cast aspersions upon him, has vividly depicted
the state of affairs in Arabia before the birth of Muhammad which discredits
the view held by certain European Orientalists that Arabia was fermenting with
i Ibn IshSq mentions four men and Ibn Qutaybah gives the names of half a dozen other persons of
the generation before Muhammad (peace be on him), who had abandoned pagan practices to seek the
hanafiyyah, the true religion of Abraham.
Selection of Arabia for Prophethood 61
change and looking forward to a genius who could respond to it better than any
other. Says Sir William Muir: “During the youth of Mahomet, this aspect of the
Peninsula was strongly conservative; perhaps it was never at any period more
hopeless .” 1
Reviewing the feeble stir created by Christianity and Judaism in the dark and
deep ocean of Arabian paganism. Sir William Muir remarks, “In fine, viewed
thus in a religious aspect, the surface of Arabia had been now and then gently
rippled by the feeble efforts of Christianity; the sterner influence of Judaism had
been occasionally visible in the deeper and more troubled currents; but the tide
of indigenous idolatry and of Ishmaelite superstition, setting from every quarter
with an unbroken and un-ebbing surge towards the Ka c bah, gave ample evi¬
dence that the faith and worship of Makkah held the Arab mind in a thralldom,
rigorous and undisputed .” 2
Bosworth Smith is another European biographer of the Prophet who has
also reached the same conclusion:
One of the most philosophical of historians has remarked that of all the revolu¬
tions which have had a permanent influence upon the civil history of mankind,
none could so little be anticipated by human prudence as that effected by the reli¬
gion of Arabia. And at first sight it must be confessed that the Science of History,
if indeed there be such a science is at a loss to find the sequence of cause and effect
which it is object and the test of all history, which is worthy of the name, to trace it . 3
t
THE NEED FOR A NEW PROPHET
The old world was completely disarranged by the middle of the sixth century
and man had fallen to such a depth of depravity that no reformer, revivalist or
religious preacher could have hoped to put new life in the humanity worn to
its bones. The problem was not fighting any particular heresy or reshaping a
given mode of divine service, nor was the question on how to curb the social
evils of any society—for there has never been any dearth of social reformers and
religious preachers in any age or place. How to clear the contaminating debris
of idolatry, arid fetishism, superstition and paganism, piling up from generation
to generation during the past hundreds of years over the true teachings of the
prophets sent by God, was, indeed a task, exceedingly toilsome and unwieldy.
It was a Herculean task to make a clean sweep of this wreckage and then raise
1 Sir William Muir, The Life of Mahomet vol. I (London 1858) p. ccxxxvm.
2 Ibid., p. ccxxxix.
3 R. Bosworth Smith, Mohammad and Mohammedanism (London, 1876). p. 105.
62
PROPHET OF MERCY jfc
a new edifice on the foundations of piety and godliness. In short, the question
was how to remake man to think and feel differently from his predecessors as a
changed man, reborn or brought back to life again.
Is he who was dead and we have raised him unto life, and set for him a light
wherein he walks among men, as him whose similitude is in utter darkness
whence he cannot emerge ? 1
In order to solve the problem of man once for all, it was necessary to root
out paganism so completely that no trace of it was left in his heart, and to plant
the sapling of monotheism so deeply that it should be difficult to conceive of a
more secure foundation. It meant to create a penchant for seeking the pleasure
of God and humbling oneself before Him, to bring into existence the longing to
serve humanity; to generate the will to keep always to the right path and to sow
the seeds of that moral courage which restrains all evil passions and desires. The
whole problem, in a nutshell, was how to rescue the humanity, then too willing
to commit suicide, from the misery of this world as well as of the next. This was
an endeavour beginning in the form of a virtuous life, like that of an elect and
godly soul, and then leading on to the paradise promised by God to those who
are God fearing and just.
The advent of the holy Prophet was thus the greatest Divine blessing on
mankind; that is why it has been so elegantly clothed in words by the Writ of
God.
And remember Allah’s favour unto you: how you were enemies and He made
friendship between your hearts so that you became as brothers by His grace; and
(how) you were upon the brink of an abyss of fire, and He did save you from it . 2
No task more delicate and bewildering, and no charge more onerous and gigan¬
tic, than that entrusted to Muhammad the Apostle of God, was imposed on
any man since the birth of man on this planet. And never has a man accom¬
plished such a huge and lasting revolution as the Last Prophet for he has
guided millions of men of many nationalities to the path of justice, truth and
virtue by putting new life into humanity at the throes of death in the sixth cen¬
tury. It was the greatest marvel of human history, the greatest miracle the world
has ever witnessed. The well-known French poet and litterateur, Lamartine
bears witness to the grand accomplishment of the Prophet Muhammad # in a
language of incomparable elegance and facility.
Never has a man set for himself, voluntarily or involuntarily, a more sublime
j Qur’an 6:123.
2 Qur'in 3:103.
Selection of Arabia for Prophethood
<53
aim, since this aim was superhuman; to subvert superstitions which had been
interposed between man and his Creator, to render God unto man and man
unto God; to restore the rational and sacred idea of divinity amidst the chaos
of the material and disfigured gods of idolatry, then existing. Never has a man
undertaken a work so far beyond human power with so feeble means, for he
had in the conception as well as in the execution of such a great design no other
instrument than himself, and no other aid, except a handful of men living in a
corner of the desert . 1
Lamartine goes on to enumerate the achievements of the Great Prophet;
And more than that, he moved the altars, the gods, the religions, the ideas, the
beliefs and the souls. On the basis of a Book, every letter of which has become Law,
he created a spiritual nationality which blended together peoples of every tongue
and of every race. He has left us as the indelible characteristic of this Muslim
nationality, the hatred of false gods and the passion for the One and Immaterial
God. This avenging patriotism against the profanation of Heaven formed the vir¬
tue of the followers of Muhammad; the conquest of one third of the earth to his
dogma was his miracle; or rather it was not the miracle of a man but of reason. The
idea of the Unity of God, proclaimed amidst the exhaustion of fabulous theogo-
nies, was in itself such a miracle that upon its utterance from his lips it destroyed
all the ancient temples of idols and set on fire one third of the world. 2 i
This universal and enduring revolution whose objective was a rejuvenation of
humanity or re-building of the world anew, demanded a new prophethood sur¬
passing the apostleship that had come before—for the new Prophet had to hold
aloft the banner of Divine guidance and righteousness for all times to come.
God has Himself given the reason for it:
Those who disbelieve among the people of the Scripture and the idolaters could
not have left off (erring) till the clear proof came unto them. A Messenger from
Allah, reading purified pages containing correct scriptures . 3
1 Lamartine. Hisloire it la Turquit. vol. II (Paris. 1854), P- * 7 «. Quoted in Islam in Ike World by Dr.
Zaki ‘Ali (Lahore, 1947)*
■
2 1. Ibid., pp. 276-7
3 Qur’an 98:1-3
*
«
*
3
Arabian r Peninsula
A rabia is the largest peninsula on the map of the world. The Arabs call it
ZJk Jazirat al-Arab which means the ‘Island of Arabia, although it is not an
A. island, being surrounded by water on three sides only. Lying in the
south-west of Asia, the Arabian Gulf, which was known to the Greeks as the
Persian Gulf, is to its east; the Indian Ocean marks the southern limits; and to its
west is the Red Sea which was called Sinus Arabicus or the Arabian Gulf by the
Greeks and Romans, and Bahr Qulzum by the ancient Arabs. The northern
boundary is not well defined, but may be considered an imaginary line drawn
due east from the head of the Gulf of c Aqabah in the Red Sea to the mouth of the
Euphrates. 1 2
The Muslim geographers have divided the country into five regions; (1) Hijaz
extends from Aylah ( c Aqabah) to Yemen and has been so named because the
range of mountains running parallel to the Western coast that separates the
low coastal belt of Tihamah from Najd; (2) Tihamah inside the inner range
is a plateau extending to the foothills; (3) Yemen, south of Hijaz, occupies the
south-west corner of Arabia; (4) Najd, the north-central plateau, extends from
the mountain ranges of Hijaz in the west to the deserts of Bahrayn in the east
1 The word has been commonly used since ancient times because no distinction was made in those
days between a peninsula and an island, nor were there separate words to denote the two. Certain scholars
have tried to prove that Arabia is an island in the modern geographical sense, as, for instance, in the Tdrikh
al-Umam aUlslamiyyah of All am ah Khudarl, but it requires that one stretch the sense of the term and
moves the boundaries of the Peninsula too far away from its present limits.
2 The author has relied heavily on Dr. Jawwad All s book, Al-Mufassilfi Tdrikh al- c Arab qablal Islam
(vol 1-9).
65
66
PROPHET OF MERCY &
and encompasses a number of deserts and mountain ranges; (5) c Arud which
is bounded by Bahrayn to its east and Hijaz to its west. The area lying between
Yemen and Najd was also known as Yamamah. 1
THE LAND AND ITS PEOPLE
Nine-tenth of Arabia is made up of barren desert, making it one of the driest
and hottest regions of the world. The geological and physical features of the
land along with its climatic conditions have kept its population, in the days gone
by and also in the present time, to the minimum and hindered the flowering of
civilised communities and empires. The nomadic life of the desert tribes, the
rugged individualism of the people, and the unrestrained tribal conflict limited
the settled population to the areas with sufficient rainfall, or where water sur¬
faced to the land in the form of springs or ponds or was found near the surface
of the earth. The Bedouins would dig deep wells in the ground. The way of life in
Arabia was, so to say, dictated by the availability of water. Nomadic tribes con¬
tinually roamed the desert in search of water. Wherever verdant lar*d was found,
the tribes would go seeking pastures without being bound to the land like the
tillers of the soil. They would stay over a pasture or oasis so long as they could
graze their flocks of sheep, goats and camels, before breaking up their camps to
search out new pastures.
Life in the desert was hard and filled with danger. The Bedouin felt bound to
the family and to the clan, on which depended his existence in the arid desert;
loyalty to the tribe meant for him the same life-long alliance as others feel for
the nation and state. Life was unstable and vagrant; like the desert, the Bedouin
knew not ease or comfort; and understood only the language of power, of might.
He knew no moral code—no legal or religious sanction—nothing save the tra¬
ditional sentiment of his own tribe and the tribe’s honour. In short, it was a life
1
that always brought about hardship and trouble for him, and sowed the seeds of
danger for the neighbouring sedentary populations.
The desert tribes of Arabia were continually engaged in endless strife amongst
themselves, or made incursions into the settled lands around them. At the same
time, the Arabs displayed a boundless loyalty to their tribes and traditions, were
magnanimously hospitable, honoured the treaties, were faithful friends, and
dutifully met the obligations of tribal customs. All these traits of the Arab char¬
acter are amply illustrated in their forceful and elegant literature, both in prose
and poetry, proverbs, fables, metaphors and simile.
1 This geographical division of the country is attributed to Abdullah ibn ‘Abbas.
Arabian Peninsula
67
The Arab was thus a born democrat, individualistic and freedom-loving,
practical-minded and a realist, active and straight-thinking and would shrink
from doing anything deemed vulgar or indecent. Not only was the Bedouin
content with his nomadic life and the frugal demands it made upon him, he also
felt satisfied with, or even proud, of his migratory existence for it fulfilled his
passionate desire for freedom. The Bedouin was lukewarm to spiritual impulses,
although he was absolutely loyal to the ancient traditions of his tribe. The funda¬
mental virtues of an Arab consisted of courage, loyalty and generosity, and were
derived from the concept of < muruwwah > or manliness; and he was never tired of
singing its praises in odes and orations.
CULTURAL CENTRES
In places where there were sufficient periodic rains or water was available in
wells or springs settlements would spring up or the nomads would gather dur¬
ing seasonal fairs and festivals. While such get-togethers exerted a civilising
influence on the life of the Bedouin, the agricultural settlements reflected their
specific characteristics depending on climatic conditions and the economic and
occupational features of the sedentary population. Accordingly, Makkah had a
peculiar cultural development as other settlements like Yathrib and Hirah had
their own distinguishing cultural features. Yemen was culturally the most devel¬
oped region in the country owing to its long history and political developments
in the recent past. Because of its suitable climate, Yemen had made rapid strides
in cultivation of cereals, animal husbandry, quarry of minerals and construction
of forts and palaces. It had commercial relations with Iraq, Syria and Africa, and
imported the various commodities it needed.
ETHNIC DIVISIONS
Arab historians as well as old traditions of the land hold that the people of Ara¬
bia can be categorised into three broad divisions. The first of these were the Arab
Ba *idah (extinct Arabs) who populated the country but ceased to exist well before
the advent of Islam. The next were the Arab c Aribah (Arabian Arabs) or Banu
Qahtan who replaced the Arab Batdah and the third were the Arab Musta ribah
(Arabised Arabs) or the progeny of Ishmael ^ who settled in Hijaz. The line of
demarcation drawn according to racial division of the Arab stock makes a dis¬
tinction between those descended from Qahtan and Adnan; the former are held
to be Yemenites or southern Arabs while the latter had settled in Hijaz. Arab
genealogists further divide the Adnan into two sub-groups which they term
68
PROPHET OF MERCY ^
as Rabi c ah and Mudar. There had been a marked rivalry from the distant past
between the Qahtan and the Adnan just as the Rabl c ah and the Mudar had been
hostile to each other. However, the historians trace the origin of the Qahtan to a
more distant past from which the Adnan branched off at a later time 1 and they
learned the Arabic vernacular from the former. It is held that the Adnan were
the offspring of Ishmael (IsmaTl) ^ who settled in Hijaz after naturalisation.
Arab genealogists give great weight to these racial classifications which also
find a confirmation in the attitude of Iranians in the olden times. The Iranian
General Rustam had admonished his courtiers who had derided Mughlrah ibn
Shu'bah and looked down upon him for having presented himself as the envoy
of Muslims in tattered clothes. Rustam had then said to his counsellors:‘You are
all fools. The Arabs give little importance to their dress and food but are vigilant
about their lineage and family/ 1
LINGUISTIC UNITY
Multiplicity of dialects and languages would not have been at all surprising in a
country so immense as Arabia (actually, equal to a sub-continent), divided into
north and south, not only by the trackless desert, but also by the rivalry of kin¬
dred races and clannish patriotism of a passionate, chauvinistic type, affording
but little opportunity for intermixing and unification of the country’s popula¬
tion. The tribes living in the frontier regions close to the Iranian and Byzantine
empires were, quite naturally, open to influences of alien elements. Similar fac¬
tors as these gave birth to numerous languages in Europe and the Indian sub¬
continent. In India alone, fifteen languages have been officially recognised by the
Constitution of India while there are still people who have to speak in an official
language other than their own mother tongue or take recourse to English to be
understood by others.
But, the Arabian Peninsula has had a common language ever since the rise
of Islam, despite its vastness and proliferation of tribes. Arabic has been the lan¬
guage of Bedouins living in the deserts as well as of the sedentary and cultured
populations like the Qahtan and Adnan. Some local variations in the dialects of
various regions arising from differences of tones and accents, wide distances and
diversity of physical and geographical conditions could not be helped, yet there
— ■— 1 " "* ***- s
1 Some modern experts hold the view that the 'Adnan are really the 'Arab Aribah and form the origi¬
nal stock. Others who disagree with this view, plead that the division made by earlier historians is based
on the classifications made by authorities belonging to Qahtan or the Yemenite stock after the advent of
Islam and not prior to it.
2 Ibn Kathir, Al-Biddyah wa’n-Nihayah, vol. VIII, p. 40.
Arabian Peninsula
69
has always been a linguistic uniformity which made the Qur’an intelligible to all.
It was also helpful in the rapid diffusion of Islam to the far-flung tribes of Arabia.
ARABIA IN ANCIENT HISTORY
Archaeological excavations show the existence of human habitation in Arabia
during the earliest period of Stone Age. These earliest remains pertain to Acheu-
lean period of the Palaeolithic epoch. The people of Arabia mentioned in the Old
Testament throw light on the relations between the Arabs and ancient Hebrews
between 750 to 200 bc. Similarly, the Talmud also refers to the Arabs. Josephus
(c. 37-100) gives some valuable historical and geographical details about the
Arabs and Nabataeans. 1 2 There are many more Greek and Latin writings of the
pre-Islamic era enumerating the tribes living in the Peninsula and giving their
geographical locations and historical details, which, notwithstanding the mis¬
takes and inconsistencies in them, are invaluable sources of information about
ancient Arabia. Alexandria was also one of those important commercial centres
of antiquity which had taken a keen interest in collecting data about Arabia, its
people and the commodities produced in that country for commercial purposes.
The first classical writers to mention the Arabs in Greek literature were
Aeschylus (525-465 bc) and Herodotus (484-425 bc). Several other writers of
the classical period have left an account of Arabia and its inhabitants, of these,
Claudius Ptolemaeus of Alexandria was an eminent geographer of the second
century, whose Almagest occupied an important place in the curriculum of Ara¬
bic schools. Christian sources also contain considerable details about Arabia
during the pre-Islamic and early Islamic era although these were primarily writ¬
ten to describe Christianity and its missionary activities in that country.
The numerous references made to the “Ereb” 1 in the Old Testament are syn¬
onymous with the nomadic tribes of Arabia since the word means desert in
Semitic and the characteristics of the people described therein apply to the Bed¬
ouins. Similarly, the Arabs mentioned in the writings of the Greeks and Romans
as well as in the New Testament were Bedouins who used to make plundering
raids on the frontier towns of the Roman and Byzantine empires, despoiled the
caravans and imposed extortionate charges on the traders and wayfarers passing
through their territories.
Diodorus Siculus, a classical writer of Sicily in the second half of the first cen¬
tury bc, affirms that the Arabs are “self reliant and independence-loving, like to
1 Especially in the Jewish Antiquities ed. S. A. Naber (Leipzig, 1888).
2 Is. 21:13,13:20, and Jer. 3:2.
70
PROPHET OF MERCY $
live in the open desert and highly prize and value their liberty.” 1 2 The Greek his¬
torian Herodotus (484-425 bc) also makes a similar remark about them. They
revolt against every power” he says, ‘which seeks to control their freedom or
demean them.' 1 The passionate attachment of the Arabs to their personal free¬
dom was admired by almost all the Greek and Latin writers.
The acquaintance of the Arabs with the Indians and their commercial and
cultural relations with India began in the days long before the advent of Islam
and their conquest of India. Modern research on the subject shows that of all
the Asiatic countries, India was closest to Arabia and well-acquainted with it. 3
EARLIER REVEALED RELIGIONS OF ARABIA
Arabia had been the birthplace of several prophets of God in the bygone days.
The Qur’an says:
And make mention (O Muhammad) of the brother of Ad when he warned his
folk among the wind-curved sandhills—and verily warners came and went before
and after him—saying: Serve none but Allah. Lo! I fear for you the doom of a
tremendous Day . 4
Prophet Hud 5 was sent to the c Ad, a people, according to historians, belonging
to the Arab Baidah who lived in a vast area to the south-west of ar-Rub c al-Khall
(the Empty Quarter) near Hadramawt, an area which is now a tract of white or
reddish sand blown into hill banks or dunes and covering. Although this region
has no habitation and is devoid of the breath of life, in ancient times it was a ver¬
dant land, flourishing with towns inhabited by a people of strength and stature.
The whole area was laid to waste by a fearful and roaring wind which covered it
with sand dunes. 6
The Qur’anic verse quoted above shows that the Prophet Hud & was not
the only messenger of God sent to the ancient Arabs of this area as many more
“warners came and went before him ”
Salih 7 was another Arabian prophet sent to the people called Thamud
who lived in Al-Ijr situated between Tabuk and Hijaz. Prophet Isma c il & was
1 Bibliotheca Historka, Book II, Chap. 1, §. 5.
2 Herodotus, History, Book III, Chap. 88.
3 For details see ‘Arab awr Hind ke Ta‘alluqat by S. Sulayman Nadwi.
4 Qur'an 46:21.
5 Recognised by some as Heber of the Bible (Judges, iv-i).
6 For details see the chapter” The Reality” in the Qur’an.
7 Identified by some as Salah (Genesis xi-13).
Arabian Peninsula
7i
brought up in Makkah, and he died in the same city. If we extend the frontiers
of the Arabian peninsula northwards to include Madyan on the borders of Syria,
Prophet Shu c ayb would also be reckoned as an Arabian prophet. The histo¬
rian Abu 1 -Fida’ says that Madyanites (or people of Madyan) were Arabs, living
in Madyan near Ma c an, which is adjacent to the Sea of Lut (the Dead Sea) in
Syria on the frontier of Hijaz. The Madyanites flourished after the downfall of
the people of Lut. 1
Ancient Arabia had been the cradle of many a civilised and flourishing peo¬
ple to whom God had sent His apostles. But all of them were either destroyed
because of their evil ways or became strangers in their own homeland, or were
forced to seek new homes. The prophets of God born in the lands far away
had sometimes to seek refuge in Arabia from the despotic kings of their lands.
Ibrahim (Abraham) migrated to Makkah and Moses had to flee to Madyan.
Followers of other religions, too, had sought shelter in Arabia. The Jews, perse¬
cuted by the Romans, settled in Yemen and Yathrib while several Christian sects
harassed by the Byzantine Emperors had migrated to Najran. 3
<
1
2
3
Identified with Jethro.
‘Stories of the Prophets' by Shaykh Abd al-Wahhab an-Najjar
For further details see vol. i of Khatam an-Nabiyyin by Shaykh Muhammad Abu Zahri.
«
*
«
»
«
4
!Makkah 'Before the Trophet
ISMAEL IN MAKKAH
T he Patriarch Ibrahim (Abraham) came down to the valley of Mak-
kah surrounded by mountains, naked rocks and bare and rugged crags.
Nothing to sustain life was to be found there, not water, verdure or grain.
He had with him his wife, Hajar (Hager), and their son Isma'Il & (Ishmael).
Ibrahim had wandered through the deserts of Arabia in order to move away
from the wide-spread heathen cult of idol-worship and to establish a centre
for worship of the One and Only God and where he could invite others to bow
down before the Lord of the world. He wanted to lay the foundation of a light¬
house of guidance, a sanctuary of peace that should become the radiating centre
of true monotheism, faith and righteousness . 1
God blessed the sincerity of Ibrahim and the dry valley of this wild coun¬
try. Ibrahim had left his wife and his infant son in this inhospitable territory.
Here, in the midst of rugged hills, the Master of all the worlds manifested His
grace by causing water to issue forth the earth, and the well of Zamzam burst
forth and remains to this day. When Isma c Il was a few years old, Ibrahim
went to visit his family in Makkah. Ibrahim ^ now made up his mind to
sacrifice Isma c Il for the sake of God, for the Lord had commanded him in a
dream: “Offer up thy son Isma c ll.” Obedient to the Lord as he was, Isma ll at
once agreed to have his throat cut by his father. But God saved Isma ll and
l See Surah al-Baqarah and Surah Ibrahim.
73
74
PROPHET OF MERCY
instituted 1 2 the "day of great sacrifice” in order to commemorate the event for all
times, since, he was destined to help Ibrahim ^ in his mission and become the
progenitor of the last Prophet ^ as well as of the nation charged to disseminate
the message of God and to struggle for it to the end of time.
Ibrahim ^ came back to Makkah again 1 and assisted by his son. Ismail &
built the House of God. While father and son occupied themselves in the work,
they also beseeched God to confer His grace; cause them to live as well as die in
Islam; and help their progeny to keep a watch over their patrimony of monothe¬
ism, not only by protecting their mission against every risk and peril but also by
becoming its standard-bearers and preachers, braving every danger and sacri¬
ficing everything for its sake until their call reached the farthest corner of the
world. They also supplicated God to raise up a prophet, amongst their offspring,
who should renew and revive the summons of Ibrahim and bring to comple¬
tion the task initiated by him:
And when Abraham and Ishmael were raising the foundations of the House,
(Abraham prayed): Our Lord! Accept from us (this duty). Lo! You, only You, are
the Hearer, the Knower.
Our Lord! Make us submissive unto You and of our seed a nation submissive
unto You, and show us our ways of worship, and relent toward us. Lo! You, only
You, are the Relenting, the Merciful.
Our Lord! And raise up in their midst a messenger from among them who
shall recite unto them Your revelations, and shall instruct them in the Scripture
and in wisdom and shall make them grow. Lo! You, only You, are the Mighty, the
Wise . 3
The prayer sent up by Ibrahim & included a plea for the House he was con¬
structing to become a sanctuary of Peace, and that God might keep his progeny
away from idol worship. Ibrahim & held nothing more in abomination than
idolatry, nor deemed anything more fraught with danger for his progeny, for he
knew the fate of earlier idolatrous nations. He was aware how the great prophets
of God had earlier struggled and fought this evil throughout their lives, but not
long after their departure from the world their people were again misled into
fetishism by the devils advocates disguised as promoters of faith.
Ibrahim agt implored the Lord to bless his descendants with his own spirit
1 See the chapter: al-Saffat (Those who set the Ranks) of the Qur’an.
2 Jewish legends tell how Abraham went secretly to visit Ishmael in the wilderness (cf. D. Sidersky,
Les Origines des Ugendes musulmanes dans le Coran et dans les vies desproph&tes, Paris, Geuthner, 1933, pp.
51 - 53 )-
3 Qur'an 2:127-129.
Makkah Before the Prophet |
75
of struggle against the evil of pantheism and iconolatry. He wanted his heirs to
carry in their thoughts how he had to strive all his life for the sake of Truth and
Faith; how he had to bid farewell to his homeland; realise why he had incurred
the wrath of his idolatrous father; and appreciate the wisdom behind his making
a selection of that valley, unbelievably bare with no scrap of soil, sheer from top
to bottom and jagged and sharp for their habitation.
He wanted them to understand why he had preferred that wilderness,
holding no prospects of progress and civilisation, over verdant lands and flour¬
ishing towns and centres of trade, arts and commerce where one could easily
meet one’s wishes.
Ibrahim had invoked the blessings of God on his sons ^ so that they
might be esteemed and adored by all the nations of the world; that the people
of every nation and country might become attached to his children; that they
should come from every nook and corner of the world to pay homage to his pos¬
terity and thus become a means of satisfying their needs in that barren country.
And when Abraham said:
My Lord! Make safe this territory, and preserve me and my sons from serving
idols.
My Lord! Lo, they have led many men astray. But whoso follows me, he verily
is of me. And whoso disobeys me—still You art Forgiving, Merciful.
Our Lord! Lo, I have settled some of my posterity in a barren valley near unto
Your holy House, our Lord, that they may establish proper worship; so incline
some hearts of men that they may yearn toward them, and provide You them with
fruits in order that they may be thankful . 1
THE QURAYSH
God answered the petitions of Ibrahim & and Isma c Il The descendants of
Isma c il §& multiplied profusely, so that the barren valley overflowed with the
progeny of Ibrahim Isma c Il took for his wife a girl of the tribe of Jurhum, 2
a clan belonging to the ‘Arab \Aribah . Among the lineal descendants of IsmaTl
c Adnan was born whose lineage was universally recognised as the most worthy
and noble among them. The Arabs being very particular about the purity of race
and blood have always treasured the genealogy of Adnan’s progeny in the store¬
house of their memory.
1 Qur'an 14 : 35 - 37 * , _ „
2 The tribe of Jurhum is supposed to be the first tribe which had settled in the valley of Makkah
because of the inexhaustible spring of water existing there. There are others who hold that when Ibrihun
left his wife and son in the valley, the tribe of Jurhum was already there.
76
PROPHET OF MERCY
Ad nan had many sons of whom Ma c add was the most prominent. Among the
sons of Ma c add, Mudar was more distinguished; then Fihr ibn Malik in the line¬
age of Mudar achieved eminence; and finally the descendants of Fihr ibn Malik
ibn Mudar came to be known as Quraysh. Thus came into existence the clan of
Quraysh, the nobility of Makkah, whose lineage and exalted position among
the tribes of Arabia as well as whose virtues of oratory and eloquence, civility,
gallantry and high mindedness were unanimously accepted by all. The recogni¬
tion accorded to Quraysh without a dissenting voice throughout the Peninsula
became, in due course of time, a genuine article of faith to the people of Arabia . 1
QUSAYY IBN KILAB
Qusayy ibn Kilab was born in the direct line of Fihr but the hegemony of Mak-
kah had, by that time, passed on from Jurhum’s clansmen to the bands of the
Khuza c ites. Qusayy ibn Kilab recovered the administration of the Ka c bah and
the town through his organisational capacity and superior qualities of head and
heart. The Quraysh strengthened the hands of Qusayy ibn Kilab in dislodging
the KhuzaTtes from the position of leadership usurped by them. Qusayy was
now master of the town, loved and respected by all. He held the keys of the
Ka c bah and the rights to water the pilgrims from the Well of Zamzam, to feed
the pilgrims , 2 to preside at assemblies and to hand out war banners. In his hands
lay all the dignities of Makkah and nobody entered the Ka c bah until he opened
it for him. Such was his authority in Makkah during his lifetime that no affair
of the Quraysh was decided but by him, and his decisions were followed like a
religious law, which could not be violated.
After the death of Qusayy his sons assumed his authority but £ Abd Manaf
amongst them was more illustrious. His eldest son, Hashim ibn Abd Manaf,
conducted the feeding and watering of the pilgrims, and, after his death, the
authority passed on to Abd al-Muttalib, the grandfather of the Prophet #. His
people held him in the highest esteem and the popularity he gained, so they say,
went beyond anything that his ancestors enjoyed . 3
BANU HASHIM
The progeny of Hashim now filled the stage and assumed a commanding posi-
1 For details see Sirat Ibn Hisham and other works on the genealogy of Arabs.
2 A general feast, known as Rifadah, was held every year, to which all the Pilgrims, deemed to be the
guests of Al-Rahmdn, were invited. The Quraysh contributed a specified sum for it ( al-Khudarl, p. 36).
3 Ibn Hisham, vol. I, ‘The sons of Adrian.’
Makkah Before the Prophet ^
77
tion among the Quraysh like a column of light in the darkness of Arabia. The
sketches of Banu Hashim preserved by the historians and genealogists, although
fewer in number, eloquently speak of the nobility of their character and the
moderation of their disposition, the reverence they paid to the House of God,
their sovereign contempt for the things unjust and uneven, their devotion to
fair play and justice, their willingness to help the poor and the oppressed, their
magnanimity of heart, their valour and horsemanship, in short, every virtue
admired by the Arabs of the pagan past. Banu Hashim, however, shared the
faith of their contemporaries which had beclouded the light of their soul; but
despite this failing, they possessed all this goodness as the forefathers of the great
Prophet who was to inherit their ennobling qualities and to illustrate them by
his own shining example for the guidance of the entire human race.
MAKKAN PAGANISM
Quraysh continued to glorify the Lord of the worlds, from whom all blessings
flow, like their forefathers Ibrahim and Isma c il & until c Amr ibn Luhayy
became the chief of Khuza c ites. He was the first to deviate from the religion of
IsmaTl he set up idols in Makkah and had the people to worship and vener¬
ate them. He instituted the custom of the saibah 1 which were to be held in rev¬
erence. Amr ibn Luhayy also corrupted the divine laws of the permissible and
the impermissible. It is related that once Amr ibn Luhayy went from Makkah to
Syria on some business where he found the people worshipping idols. He was so
impressed by the ways of the idol worshippers that he obtained a few idols from
them, brought them back to Makkah and asked the people there to pay divine
honours to them . 2
It might have been so, or, perhaps, on his way to Syria Amr ibn Luhayy had
happened to pass through Betra which was variously known to ancient histo¬
rians and geographers as Petraea and Petra. It was the key city on the caravan
route between Saba and the Mediterranean, located on an arid plateau three
thousand feet high to the south of what is today called Jordan, as mentioned by
the Greek and Roman historians. The city was founded by the Nabataeans, eth¬
nically an Arab tribe, in the early part of the sixth century bc. These people car-
1 Bulls dedicated to the idols and not used for any other purpose.
2 Ibn Hisham, vol. I, pp. 64-65. It is related that the Prophet once said: 1 saw ‘Amr ibn Luhayy drag¬
ging his intestines in Hell as he was the first to institute the custom of dedicating beasts to the idols as
Sa’ibah (Bukhari, Muslim, Ahmad). Another Tradition related by Muhammad ibn Ishaq says: He was
the first to change the religion of Isma'il. to set up idols, and to institute the custom of Si’ibah as well as
introducing innovations in the rituals of the Hajj IJamharah Ansab al-Arab, p.235)
78
PROPHET OF MERCY $
ried their merchandise to Egypt, Syria, the valley of the Euphrates and to Rome.
Most likely, they took the way to the valley of the Euphrates through Hijaz. The
Nabataeans were an idolatrous people who made their deities of graven stones.
Some historians hold the view that al-Lat, the famous deity of the northern
Hijaz during the pre-Islamic period had been originally imported from Petra
and was assigned an honoured place among the local gods and goddesses . 1
The above view finds confirmation in the History of Syria by Philip K. Hitti
who writes about the religion of Nabataean kingdoms:
At the head of the pantheon stood Dushara (dhu al-Shara, Dusara) a sun deity wor¬
shipped under the form of an obelisk or an unknown four-cornered black stone.
Associated with Dushara was al-lat, chief goddess of Arabia. Other Nabataean
goddesses cited in the inscriptions were Manat and al- c Uzza> of Qur’anic fame.
Hubal also figures in the inscriptions . 2
It is noteworthy that the above description relates to a period when idolatry had,
in different forms and shapes, engulfed Arabia and the countries around it. Jesus
Christ and his disciples who later on laboured to restrain its unbridled expan¬
sion had not yet appeared on the scene. Judaism had already proved its incom¬
petence in the task, since, being essentially a racial religion, it allowed none save
the children of Israel to join his faith to the creed of monotheism preached by it.
Another writer, De Lacy O’Leary, tracing the influences responsible for intro¬
duction of idol worship in the Arabian Peninsula sums up his findings in Arabia
Before Muhammad in these words:
It seems fairly safe therefore to understand that the use of images was an instance
of Syro-Hellenistic culture which had come down the trade-route; it was a recent
introduction in Makkah in the time of the Prophet and was probably unknown to
the Arab community at large . 3
Worship of the idols was thus the popular creed of the people in the valley of
the Euphrates and the land to the east of Arabia. As the Arabs were bound, since
time immemorial, by the ties of commerce with these countries, it is not unlikely
that their cultural influence was responsible for grafting idol worship onto the
Arabian Peninsula. In his history of ancient Iraq Georges Roux says that dur¬
ing the third century bc and long thereafter idol-worship was very common
1 The author happened to visit Petra on 14 August 1973, as a member of the delegation of Ribitah
c AIam-Islami, where he saw a large number of idols hewn in the mountains. The details can be seen in
another work by the author, Daryd’i Kabul Se Darya i Yarmuk Tak.
2 Phillip K. Hitti, History of Syria (London, 1951), p. 384-55.
3 Arabia before Muhammad (London 1927) pp. 196-97
79
Makkah Before the Prophet
in Mesopotamia. 1 Every city, old or new, gave shelter to several foreign gods
besides the local deities. 2
There are also reports that suggest that idol worship gradually came into
vogue among the Quraysh. In olden times, as some historians relate, anyone
going out on a long journey from Makkah would take a few stones from the
enclosures of the sanctuary with him as a mark of grace. In due course, they
started venerating the monoliths they admired most. The subsequent genera¬
tions, not knowing the reason for holding such monoliths in esteem, started
worshipping them like other pagan people of the surrounding countries. 3 4 The
Quraysh, however, remained attached to some of the older traditions such as
paying deference to the holy sanctuary, its circumambulation, Hajf and c umrah. 5
The gradual evolution of different religions showing substitution of means for
the ends and the slow progression from suppositions to conclusions lend sup¬
port to the view put forth by the historians about the beginning of idol worship
among the Quraysh. The esteem and reverence in which even certain misguided
Muslims sects come to hold the portraits and sepulchres of the saints and the
way they sluggishly adopt this course provides incriminating evidence in sup¬
port of the gradual evolution of idol worship. That is why the Islamic Sharfah
completely stalls all those ways and paths that lead to the undue veneration of
personages, places and relics for they ultimately lead to ascribing partners to
God. 6
1 Georges Roux, Ancient Iraq (Suffolk, 1972), pp. 383-84.
2 Ibid, pp. 383-84.
3 In order to know the names of the earliest deities of Arabia and how they came to worship graven
images see Al-Asnam li 'l-Kalbi and the second part of BulOgh al-Arab ft Matrifat Ahwal al-Arab by Sayyid
Mahmud Shukri ai-Alusi.
4 The pilgrimage to Makkah performed in the month of Dhu T Hijjah, the twelfth month of the
Islamic year. The pilgrimage to Makkah performed in the month of Dhu T Hijjah, the twelfth month of
the Islamic year.
5 The lesser pilgrimage to the holy sanctuary performed at any time other then the occasion of Hajj.
6 The Shari'ah as well as the authentic Sunnah of the Prophet contain innumerable injunctions show¬
ing disproval of pagan-like superstition savouring of shirk or plurality of deities. Some of the well-known
traditions of the Prophet on the subject say: “Do not make my grave a place of mirth and festivity nor hold
fair over it,” “Only with the intention of paying a visit to the three Mosques is one permitted to make a
journey,” “Never praise me in the way Christians extol Jesus, son of Mary.” There are many more similar
traditions prohibiting shirk. And for the same reason the making of portraits of living things is forbidden.
In the past, many a people had taken to idol worship through venerating the portraits or the images of
their saints. Ibn Kathir writes in reference to his exegesis of the Qur'anic verse “You shall not leave your
gods...” ((371:23), on the authority of Muhammad ibn Qays, that there were a large number of persons,
pious and pure in spirit in the period from Adam to Noah, who had a large number of followers. After
these men of God had departed from the world, their foUowers had the made portraits which they thought
would keep their memory alive and help them in concentration during prayers. Those who came after this
8 o
PROPHET OF MERCY S
THE ELEPHANTS
It was during this period that a significant event, unparalleled in the history
of Arabia, came to pass which foreshadowed something of crucial importance
likely to take place in the near future. It augured well for the Arabs, in gen¬
eral, and indicated a unique honour for the Ka c bah, never attained by any place
of worship anywhere in the world. It afforded hope for a great future for the
Ka c bah—a future on which depended the destiny of religions or rather all of
humanity since it was soon to unfold itself in the shape of an eternal message of
righteousness and peace.
AN IMPLICIT BELIEF OF THE QURAYSH
Quraysh had always held the belief that the Bayt Allah or the House of God had
a special place of honour in the eyes of the Lord who was Himself its protector
and defender. The trust placed by Quraysh in the inviolability of the Ka c bah is
amply borne out by the conversation between Abrahah and Abd al-Muttalib.
It so happened that Abrahah seized two hundred camels belonging to c Abd
al-Muttalib, who, then, called upon him and sought permission to see Abrahah.
Abrahah treated Abd al-Muttalib with the greatest respect and rose from his
throne to make him sit by his side. Asked to tell the purpose of his visit, Abd
al-Muttalib replied that he wanted the King to return his two hundred camels
which the King had taken.
Abrahah, taken by surprise, asked Abd al-Muttalib, “You wish to talk about
your two hundred camels taken by me, but you say nothing about the House on
which your religion and the religion of your forefather depends, which I have
come to destroy?” Abd al-Muttalib boldly replied, “I am the owner of the camels
and the House has an Owner who will Himself defend it.” Abrahah said again,
“How can it be saved from me?” “This is a matter between you and Him”, replied
Abd al-Muttalib . 1
• ■
Who would dare to do harm or cast a blighting glance at the House of God?
Its protection was, in truth, the responsibility of God.
The episode, briefly, was that Abrahah al-Ashram, who was the viceroy of
Negus, the King of Abyssinia, in Yemen built an imposing cathedral in San c a’
and gave it the name of al-Qullays. He intended to divert the Arabs pilgrimage
to this cathedral. Being a Christian, Abrahah had found it intolerably offensive
generation were misled by the devil in thinking that their forefathers paid divine honours to these images
that helped to bring rain to them. Thus, they gradually fell to idol worship,
j Ibn Hi sham, vol. I, pp. 49-50.
8i
Makkah Before the Prophet g
that the Ka bah should remain the great national shrine, attracting crowds of
pilgrims from almost every Arabian clan. He desired that his cathedral should
replace the Ka c bah as the most sacred place of worship in Arabia.
This was, however, something inglorious for the Arabs. Veneration of the
Ka bah was a settled disposition with the Arabs: they neither equated any other
place of worship with the Ka c bah nor would they have exchanged it with any¬
thing however precious. The perturbation caused by the declared intentions of
Abrahah set them on fire. Some Kinanite dare-devils accepted the challenge and
one of them defiled the cathedral by defecating in it. Now, this caused a serious
uproar. Abrahah was enraged and he swore that he would not rest until he had
destroyed the Ka'bah.
Abrahah took the road to Makkah at the head of a strong force which
included a large number of elephants. The Arabs had heard astounding stories
about elephants. The news made them all confused and bewildered. Some of the
Arab tribes even tried to obstruct the progress of Abrahah’s army, but they soon
realised that it was beyond their power to measure swords with him. Now, hop¬
ing against hope, they left the matter to God; putting their trust in Him to save
the sacred sanctuary . 1
The Quraysh took to the hills and craggy gorges in order to save themselves
from the excesses of Abrahahs soldiers. Abd al-Muttalib and a few other persons
belonging to Quraysh took hold of the door of the Ka c bah, praying and implor¬
ing God to help them against Abrahah. On the other side, Abrahah drew up his
troops to enter the town and got his elephant “Mahmud” ready for attack. On
his way to the city, the elephant knelt down and refused to get up in spite of
severe beating. But when they turned it towards Yemen, it got up immediately
and started off. God then sent upon them flocks of birds, each carrying stones in
its claws. Everyone who was hit by these stones died. The Abyssinians thereupon
withdrew in fright by the way they had come, continually being hit by the stones
and falling dead on their way. Abrahah, too, was badly smitten, and when his
l It is just possible that Abrahah might have had a deeper objective than the avowed purpose of
avenging upon the Ka c bah a sacrilege committed by an individual. He may have intended to gain control
over Makkah so that he might be able to strengthen Christianity in Arabia by opening the road on which
depended the contact between Yemen and Syria. That move would have been beneficial both to the Byzan¬
tium and Abyssinia, for both were Christian kingdoms. Whatever the reason might have been, the objec¬
tive of Abrahah could not have been achieved without removing the national temple of the Arabs, which
was destined to become the last centre of prophethood. And, therefore, God willed it otherwise. It is also
possible that the Byzantines encouraged Abrahah to conquer Makkah since this would have weakened the
influence of Sasinids who were their only serious rivals in Arabia.
82
PROPHET OF MERCY %
soldiers tried to take him back, his limbs fell one by one, until he met a miser¬
able end upon reaching San'a. 1 The incident finds a reference in the Qur an also:
Have you not seen how your Lord dealt with the owners of the Elephant? Did
He not bring their stratagem to naught? And send against them swarms of flying
creatures, that pelted them with stones of baked clay, and made them like green
crops devoured (by cattle)? 2
REPERCUSSION OF ABRAHAH’s FAILURE
When God turned back the Abyssinians from Makkah, crushed and humbled,
and inflicted His punishment upon them, the Arabs, naturally, looked up to the
Quraysh in great respect. They said: “Verily, these are the people of God. God
defeated their enemy—and they did not even have to fight the assailants.” The
esteem of the people for the Ka c bah naturally increased, strengthening their con¬
viction in its sanctity. 3
It was undoubtedly a miracle, a sign of the advent of a Prophet who was to
cleanse the Ka c bah of its contamination of idols. It was an indication that the
honour of the Ka c bah was to rise with the final dispensation to be brought by
him. One could say that the incident foretold the advent of the great Prophet.
This great event was a landmark event for Arabs, and rightly so. They insti¬
tuted a new calendar from the date of its occurrence. Accordingly, we find in
heir writings such references as that a certain event took place in the year of
lephant or that such and such persons were born in that year or that a certain
icident came to pass so many years after the Year of Elephant. This miraculous
year was 570 ad.
Five years had not elapsed since the Year of the Elephant but Allah had swept
away the Abyssinians; their rule no longer had any influence in the land of
Yemen. Thus in one sweep the Arabian Peninsula was free of Christian influence
and its colonisation by Abyssinia. With it approached ‘the establishment of the
Arabian State/nation’ as summed up by Jamal Surur; “A national movement was
established in the state of Himyar to liberate Yemen from the rule of Abyssinia.
m
Sayf Ibn Dhl Yazan sought aid from the Persian king who extended an envoy in
the year 575 ad which was headed by Wahraz. Under his leadership the Abyssin¬
ians were defeated in Yemen.” 4
1 Ibn His/idm, vol.i.pp. 43-57*
2 Qur’an 105:1-5.
3 Ibn Hi sham, vol.i, p. 57.
4 Qiydm ad-Dawlah aVArabiyyah, p.28, Jamal Surur.
!Makkah,
The Trophet’s Tirth Tlace
The Metropolis
T hose unfamiliar with the conditions in Makkah at the time of the
Prophet s birth $§« or with the social life, history, legends, literature and
poetry of Arabia during pre-Islamic times might imagine Makkah to
have been a hamlet with a few tents of goat s hair scattered hither and thither,
surrounded by sheep, horses and camels, and half-clad women and children,
within a narrow valley flanked by sharp, jagged hill-tops. They perhaps view the
people as ignoble and beggarly, passing through a stage of cultural and intel¬
lectual infancy, having no aesthetic sense, polish and refinement; a people who
would subsist on a diet of stale bread and half-baked mutton and wore clothes
made of camel’s hair.
Such a poor and miserable depiction of Makkah is inconsistent with the
unmistaken landscape of the city emerging from historical records, collections
of pre-Islamic poetry, habits and customs, norms and traditions of the Arabs.
The people of Makkah had already been drawn into the stream of urban culture
from the earlier rural, nomadic existence.
To tell the truth, such a vile and mean view of Makkah is not in keeping with
the Qur’anic description of the city, which gives it the name of the mother of
towns.”
And thus we have inspired in you a Lecture in Arabic, that you may warn the
83
84
PROPHET OF MERCY
mother-town and those around it, and may warn of a day of assembling whereof
there is no doubt. A host will be in the Garden and a host of them in the Flame. 1
At another place Makkah is designated as the “land made safe.”
By the fig and the olive, by Mount Sinai and by this land made safe. 2
And, the Qur’an also calls it a city.
Nay I swear by this city, And you are a resident of this city. 3
Makkah had, as a matter of fact, already passed from nomadic barbarism to the
stage of urban civilisation by the middle of the fifth century. The city was ruled
by a confederacy based on mutual co-operation, unity of purpose and a general
consensus on the division of administrative and civil functions between self-
governing clans, and this system had been brought into existence by Qusayy ibn
Kilab. Prophet Muhammad fjj- being fifth in the line of succession to Qusayy ibn
Kilab, means that the latter can be placed somewhere in the middle of the fifth
century.
Makkah, thinly populated in the beginning, was located between the two hills
called Jabl Abu Qubays (adjacent to Mount Safa) and Jabl Ahmar, known as A c raf
during the pre-Islamic days, opposite the valley of Qifayqfan. The population of
the town increased gradually owing partly to the reverence paid to the Ka c bah
nd the esteemed position of its priests and attendants, and partly because of the
?ace prevailing in the vicinity of the sanctuary. The tents and shacks had given
ace to houses made of mud and stones and the habitation had spread over the
llocks and low-lying valleys around the Ka c bah. At the outset the people living
in Makkah abstained from constructing even their housetops in a rectangular
shape like the Ka c bah since they considered it to be a sign of disrespect to the
House of God, but gradually those ideas changed. Still, they kept the height of
their houses lower than that of the Ka c bah. As related by certain persons, the
houses were initially made in a circular shape as a mark of respect to the Ka c bah.
The first rectangular house, reported to have been built by Humayd ibn Zuhayr,
was looked upon with disfavour by the Quraysh.
The chiefs and other well-to-do persons among the Quraysh usually built
their houses of stones and had many rooms in them, with two doors on the
opposite sides, so that the womenfolk were not inconvenienced by the presence
of guests.
1 Qur'an 42:7.
2 Qur'an 95:1-3.
3 Qur'an 90:1-2.
Makkah, The Prophets Birth Place
85
RECONSTRUCTION OF MAKKAH
Qusayy ibn Kilab had played a leading role in the reconstruction and expan¬
sion of Makkah. The Quraysh who had been dispersed over a wide area, and he
brought them together in the valley of Makkah. He allocated areas for the various
families to settle into and encouraged them to construct their houses in the speci¬
fied localities. The successors of Qusayy continued to consolidate the living quar¬
ters and to allocate spare lands to new families coming into Makkah. The process
continued peacefully for a long time with the result that the habitations of the
Quraysh and their confederate clans grew, making Makkah a flourishing city.
THE CITY STATE
Qusayy ibn Kilab and his family had assumed a commanding position over the
city and its inhabitants. They were the caretakers of the Ka c bah,had the privilege
of Siqayah' or watering the pilgrims and arranging the annual feast, presided
over the meetings of the House of Assembly (Dar an-Nadwah) and handed out
war banners.
Qusayy ibn Kilab had built the House of Assembly close to the Ka c bah with
one of its doors leading to the sanctuary. It was used both as a living quarter by
Qusayy and the meeting place for discussing all matters of common weal by the
Quraysh. No man or woman got married, no discussion on any important mat¬
ter was held, no declaration of war was made and no sheet of cloth was cast on
the ‘head’ 1 2 of any girl reaching marriageable age except in this house. Qusayy s
authority during his life and after his death was deemed sacrosanct in the vein
of religious injunctions which could not be violated by anybody. The meetings
of the House of Assembly could be attended only by the Quraysh and their con¬
federate tribesmen, that is, those belonging to Hashim, Umayyah, Makhzum,
Jumah, Sahm, Taym, Adi, Asad, Nawfal and Zuhrah, whatever their age, while
people of other tribes above the age of forty years were allowed to participate
in its meetings.
After the death of Qusayy, the offices he had held were divided between dif¬
ferent families. Banu Hashim were given the right of watering the pilgrims; the
standard of Quraysh called c Uqab 3 went to Banu Umayyah; Banu Nawfal were
1 Water supplied to the pilgrims was stored in tanks especially constructed for the purpose; the water
was sweetened by mixing in dates and raisins.
2 A large piece of cloth with an opening cot through it, in which the girl could put through her head,
placed over her to signify her betrothal.
3 Lit "eagle”.
86
PROPHET OF MERCY
allocated the Rifadah l ; Banu Abd ad-Dar were assigned priesthood, wardenship
of the Ka'Bah and the standard of war; and Banu Asad had charge of the House
of Assembly. These families of the Quraysh used to entrust these responsibilities
to the notable persons belonging to their families. Thus, Abu Bakr who came
from Banu Taym, was responsible for releasing blood money, fines and gratuity;
Khalid ^ of Banu Makhzum held charge of the apparatus of war kept in a tent
during peace-time and on the horseback during battles; c Umar ibn al-Khattab
was sent as the envoy of Quraysh to other tribes with whom they intended to
measure swords or where a tribe bragging of its superiority wanted the issue to
be decided by a duel; Safwan ibn‘Umayyah «jgb of Banu Jumah played at the dice 2
which was deemed essential before undertaking any important task; and, Harith
ibn Qays was charged with performing all administrative business besides
being the custodian of offerings to the idols kept in the Ka c bah. The duties allo¬
cated to these persons were hereditary offices held formerly by their forefathers.
COMMERCIAL OPERATIONS
The Quraysh of Makkah used to fit out two commercial caravans: one to Syria
during the summer and the other to Yemen during the winter season. The four
months of Hajj , that is, Rajab, Dhu ’l-Qa^ah, Dhu ’l-Hijjah and Muharram, were
deemed sacred during which it was not lawful to engage in hostilities. During
these months the precincts of the holy temple and the open place besides it
were utilised as a trade centre where people from distant places would gather
lo transact business. Everything the Arabs required was easily available in this
market of Makkah. The stores for the sale of various commodities were located
in designated lanes and byways, as mentioned by the historians, indicating the
economic and cultural growth of Makkah. The perfume vendors had their stalls
in a separate lane as were the fruit-sellers, barbers, grocers, vendors of fresh
dates and other wares and trades, each localised in different alleys. A number
of these markets were spacious, for example the grain market was well-stocked
with wheat, ghee (clarified butter), honey and the like. All these articles were
brought by trading caravans. To cite an instance, wheat was brought to Makkah
from Yamamah. 3 Similarly, cloth and shoe stores had separate quarters allocated
to them in the market.
1 A tax paid by Quraysh from their property at the time of their providing food to pilgrim, Al-Khudri,
p. 36.
2 Dice marked "yes” and “no” on either side were thrown to decide whether any important task was
to be undertaken or not. It was known as al-aysar-wa ’l-azlam.
3 When Thumamah ibn Athal (the Chief of Banu Hanlfah) embraced Islam, he put a ban on the
Makkah, The Prophets Birth Place
87
Makkah also had a few meeting places where carefree young men used to
come together for diversion and leisure. Those who were prosperous and accus¬
tomed to live well spent the winter in Makkah and the summer in Ta’if. There
were even some smart young men known for their costly and trim dress, which
would amount to several hundred dirhams.
Makkah was the centre of a lucrative trade, transacting business on a large
scale. Its merchants sent caravans to different countries in Asia and Africa and
imported almost all necessities and costly wares marketable in Arabia, They usu¬
ally brought resin, ivory, gold and ebony from Africa; hide, myrrh, frankincense,
spices, sandal-wood and saffron from Yemen; various oils and grains, armour,
silk and wines from Egypt and Syria; cloth from Iraq; and gold, tin, precious
stones and ivory from India. The wealthy merchants of Makkah sometimes pre¬
sented the products of their city, of which the most valued were leather products,
to the kings and nobles of other countries. When Quraysh sent Abdullah ibn
Abi Rabfah and Amr ibn al- c As to Abyssinia to bring back the Muslim fugitives,
they sent with them leather goods of Makkah as gifts to Negus and his generals.
Women also took part in commercial undertakings and fitted out their own
caravans bound for Syria and other countries. Khadijah bint Khuwaylid ^ and
Hanzaliya, mother of Abu Jahl, were two merchant women of dignity and wealth.
The following verse of the Qur’an attests the freedom of women to ply a trade.
Unto men a fortune from that which they have earned, and unto women a fortune
from that which they have earned. 1
Like other advanced nations of that age, the commercially minded citizens of
Makkah had based their economy on commerce for which they sent out cara¬
vans in different directions, organised stock markets and created favourable con¬
ditions in the home market for the visiting tourists and traders. This helped to
increase the fame and dignity of Makkah as a religious centre and contributed
in no mean measure to the prosperity of the city. Everything required by the
people of Makkah, whether a necessity or a luxury, reached their hands because
of the city’s commercial importance. This fact finds a reference in these verses
of the Qur’an:
So let them worship the Lord of this House, Who has fed them against hunger,
And has made them safe from fear. 1
export of wheat to Makkah. The Quraysh found this so irksome that they had to make a request to the
Prophet, at whose intervention, Thumamah raised the ban. Zad al Ma’ad, vol 1, p. 3 77 ; Muslim also relates
the same in his Sahih.
1 Qur’an 4:32.
2 Qur’an 106:3-5.
88
PROPHET OF MERCY 0
ECONOMIC CONDITIONS, WEIGHTS AND MEASURES
Makkah was thus the chief centre of big business in Arabia and its citizens were
prosperous and wealthy. The caravan of Quraysh, involved in the battle of Badr
while returning from Syria, consisted of a thousand camels and carried mer¬
chandise worth 50,000 dinars. 1
Both the Byzantine and Sasanian currencies, known as dirham and dinar
were in general use in Makkah and other parts of the Peninsula. The dirham
was of two kinds: one of it was an Iranian coin known to the Arabs as baghli -
yyah and Sarda damiyyah, and the other was a Byzantine coin (Greek-drachma)
which was called tabriyyah and Blzantiyyah. These were silver coins and there¬
fore instead of using them as units of coinage, the Arabs reckoned their values
according to their weights. The standard weight of a dirham, according to the
scholars of Islamic sharfah, was equal to fifty-five grains of barley and ten dir¬
hams were equivalent in weight to seven mithqals of gold. One mithqal of pure
gold was, however, according to Ibn Khaldun, equal to the weight of seventy-two
grains of barley. The legal scholars unanimously agree with the weight standard
of Ibn Khaldun.
The coins in current use during the time of the Prophet were generally
silver coins. A.ta’ states that the coins in general use during the period were
not gold but silver coins. 2 The dinar was a gold coin familiar to the Arabs as
he Roman (Byzantine) coin in circulation in Syria and Hijaz during the pre-
damic and early Islamic period. It was minted in Byzantium with the image
id name of the Emperor impressed on it as stated by Ibn c Abd al-Barr in the
At-Tamhid . Old Arabic manuscripts mention the Latin denarius aureus as the
Byzantine coin (synonymous with the post-Constantine solidus) which is stated
to be the name of a coin that was still a unit of currency in the former Yugosla¬
via. The New Testament, too, mentions denarius in several places. The dinar was
considered to have the average weight of one mithqal which, as stated above,
was equivalent to seventy-two grains of barley. It is generally believed that the
weight standard of the dinar was maintained from pre-Islamic days down to
the 4 th century of the Hijra. The Dairat al-Ma c arif al-Islamiyy ah says that the
Byzantine denarius weighed 425/455 grams and hence, according to the Orienta¬
list Zambawar, the mithqal of Makkah was also of 425/455 grams. 3 The ratio of
weight between dirham and dinar was 7:10 and the former weighed seven-tenth
1 Stabo once saw an Arabian caravan arriving at Petra and likened it to an army (Arabia Before
Muhammad, p. 185).
2 Ibn Abi Shaybah, al-Musannaf t v ol. 3. p. 333.
3 Vol. IX, p. 270; art Dinar.
8 9
Makkah, The Prophets Birth Place ^
of a mithqal. The caliph‘Abdul Malik b. Marwan reduced the mithqal during
his reign to 425 grams.
The par value of the dinar, deduced from the hadith, fiqh ,* and historical
literature, was equivalent to ten dirhams. Amr ibn Shu c ayb qgfc,, as quoted in the
Sunan of Abu Dawud q^,, relates: “Blood money during the time of the Prophet
H was 800 dinars or 8,000 dirhams, which the Companions of the Prophet H
followed, and the entire Muslim community unanimously agreed to retain it.”
Authentic hadiths fix the ttisab or the amount of property upon which zakat 2
is due, in terms of dirham, at 20 dinars. This rule upheld by a consensus of the
doctors of law goes to show that during the earlier period of the Islamic era and
even before it, a dinar was deemed to have a par value of ten dirhams or other
coins equivalent to them.
Imam Malik says in the Muwatta that ‘the accepted rule, without any differ¬
ence of opinion, is that zakat is due on 20 dinars or 200 dirhams’ 1
The weights and measures in general use in those days were sa\ mudd, ritl,
uqiyah and mithqal to which a few more were added later on. The Arabs also
possessed knowledge of arithmetic, for it is evident that the Qur’an relied on
their ability to compute the shares of the legatees in promulgating the Islamic
law of inheritance.
PROSPEROUS FAMILIES OF QURAYSH
Banu Umayyah, and Banu Makhzum were the two prominent families of the
Quraysh favoured by abundance of wealth, prosperity and comfort living. Walld
ibn al-Mughirah, Abd al- Uzza (Abu Lahab), Abu 'Uhayhah ibn Sa c id ibn al- c As
ibn Umayyah (who had a share of 30,000 dinars in the caravan of Abu Sufyan)
and Abd ibn Abi Rabfah al-Makhzumi had made good fortunes. Abdullah ibn
Jad'an of Banu Taym was also one of the wealthiest persons of Makkah; he used
to drink water in a cup of gold and maintained a public kitchen for providing
food to every poor person and beggar. Abbas ibn Abd ai-Muttalib was another
man abounding in riches who spent lavishly on the indigent and the needy and
lent money at interest in Makkah. During his farewell Pilgrimage when the
Apostle abolished usurious transactions, he declared: ‘The first usury I abol-
x Dogmatic theology or the science of law covering devotional ritual, private conduct and dealing; as
well as the civil and criminal law of Islam.
2 Lit. ‘purification’, hence a specified portion of property one is obliged to give over either privately
or to the State as alms, for the sanctification of the remainder.
3 Bulugh al-Arabfi Ma'rifat Ahwal al-Arab by AlusuAt-Tartib al-IdariyyahbyAbd al-Hayy aLKatt&m,
Fiqh az-Zakat by Yusuf al-Qardawi and TafsirMajidi by Abd al-Majid Daryabadi.
90
PROPHET OF MERCY ^
m
ish today is that of Abbas ibn c Abd al-Muttalib/ Makkah had also men rolling in
riches whose well-furnished drawing rooms were the rendezvous of the elite of
the Quraysh who rejoiced in the pleasures of wine, love and romance.
The chiefs of Quraysh usually had their sittings in front of the Kabah in
which prominent poets of pre-Islamic days, such as Labld, recited their poems.
It was here that c Abd al-Muttalib used to have his gatherings and, as they say, his
sons dared not take their seats around him until their father had arrived.
CULTURE AND ARTS
The Quraysh looked down upon the Industrial arts and crafts, considering
it beneath their dignity to engage in handiwork. Manual occupations were
regarded as tasks reserved for slaves or non-Arabs. Notwithstanding this preju¬
dice of the Quraysh, certain crafts were a dire necessity and some would prac¬
tise them. Khabbab ibn al-Aratt is reported to have engaged in manufacturing
swords. Construction activities were also indispensable but the Quraysh would
employ Iranian and Byzantine workmen to do the job for them.
A few men in Makkah knew the art of reading and writing but the Arabs, as a
whole, were ignorant of the way by which learning is imparted. The Qur’an also
calls them UmmV or an unlettered people 1 2 :
He it is Who has sent among the unlettered ones a messenger of their own. 3
The people of Makkah were, however not unsophisticated. Their refined taste,
polish and culture made them excel in all Arabia in the same way the townsmen
of any metropolis occupy a distinctive place in their country.
The language spoken in Makkah was regarded as a model of unapproachable
excellence. The Makkan dialect set the standard which the desert Bedouins as
well as the Arabs of outlying areas strived to imitate. By virtue of their elegant
expression and eloquence, the inhabitants of Makkah were considered to possess
the finest tongue, uncorrupted by the grossness of the languages of non-Arabs.
In their physical features, shapeliness and good looks, the people of Makkah
were considered to be the best representatives of the Arab race. They were also
endowed with the virtues of courage and magnanimity of heart, acclaimed
1 Lit. “the unlettered”, also a title of the Prophet. For a detailed discussion of the subject see the article
“Was Muhammad Literate?” by Mohyi ’d-Dm Ahmad in Islam and the Modern Age. vol. VIII, No. 2 (May
1977 )-
2 Baladhuri lists 17 individuals who alone knew how to read and write in Makkah (Futuh al-Buldan,
Leidan, pp. 471-472.
3 Qur'an 62:2
9i
Makkah, The Prophets Birth Place
by the Arabs as al-futuwwah (chivalry) and al-muruah (manliness), the two
oft-repeated themes of Arab poetry. These traits of their character admirably
describe their recklessness which savoured both of a devil and a saint.
The matters that attracted their attention most were genealogy, legends of
Arabia, poetry, astrology and planetary mansions, ominous flight of the birds
and a little of medication. As expert horsemen, they possessed an intimate
knowledge of the horse and preserved the memory of the purest breed; and as
dwellers of the desert they were well versed in the delicate art of physiognomy.
Their therapy, based partly on their own experience and partly on the traditional
methods handed down to them from their forefathers, consisted of branding,
phlebotomy, removal of diseased limbs and the use of certain herbs.
MILITARY PROWESS
The Quraysh were by nature or nurture, a peace-loving people, amiable in dis¬
position; for, unlike all other peoples inside and outside the Peninsula, their
prosperity depended on the development of free trade, continual movement of
caravans, improvement of market facilities in their own city and maintenance
of conditions peaceful enough to encourage merchants and pilgrims to bend
their steps to Makkah. They were sufficiently farsighted to recognise that their
mercantile business was their life: trade was the source of their livelihood as well
as the means to increase their prestige as servants of the sanctuary. The Qur an
has also referred to the fact in Surah Quraysh:
*
So let them worship the Lord of this House, who hath fed them against hunger
and hath made them safe from fear . 1
In other words, they were inclined to avoid a struggle unless their tribal or reli¬
gious honour was in peril. They were thus committed to the principle of peaceful
coexistence; nevertheless, they possessed considerable military prowess. Their
courage and intrepidity was as renowned throughout Arabia as was their skill
in horsemanship. Al-Ghadbah Mudarriyyah or “the wrath of the Mudar, which
was described as a tormenting thirst quenched by nothing save blood, was a well
known adage in the Arabic language frequently used by the poets and orators of
pre-Islamic Arabia.
The military prowess of Quraysh was not restricted to their own tribal
reserves alone. They utilised the services of Ahabish or the desert Arabs liv¬
ing around Makkah, some of whom traced their descent to Kinanah and Khu-
zaymah ibn Mudrikah, distant relations of Quraysh. The Khuza'ah were also
i Qur’an 106:3-5.
90
PROPHET OF MERCY
ish today is that of Abbas ibn c Abd al-Muttalib.’ Makkah had also men rolling in
riches whose well-furnished drawing rooms were the rendezvous of the elite of
the Quraysh who rejoiced in the pleasures of wine, love and romance.
The chiefs of Quraysh usually had their sittings in front of the Ka c bah in
which prominent poets of pre-Islamic days, such as Labld, recited their poems.
It was here that c Abd al-Muttalib used to have his gatherings and, as they say, his
sons dared not take their seats around him until their father had arrived.
CULTURE AND ARTS
The Quraysh looked down upon the Industrial arts and crafts, considering
it beneath their dignity to engage in handiwork. Manual occupations were
regarded as tasks reserved for slaves or non-Arabs. Notwithstanding this preju¬
dice of the Quraysh, certain crafts were a dire necessity and some would prac¬
tise them. Khabbab ibn al-Aratt is reported to have engaged in manufacturing
swords. Construction activities were also indispensable but the Quraysh would
employ Iranian and Byzantine workmen to do the job for them.
A few men in Makkah knew the art of reading and writing but the Arabs, as a
whole, were ignorant of the way by which learning is imparted. The Qur’an also
calls them UmmV or an unlettered people 2 :
He it is Who has sent among the unlettered ones a messenger of their own . 3
The people of Makkah were, however not unsophisticated. Their refined taste,
polish and culture made them excel in all Arabia in the same way the townsmen
of any metropolis occupy a distinctive place in their country.
The language spoken in Makkah was regarded as a model of unapproachable
excellence. The Makkan dialect set the standard which the desert Bedouins as
well as the Arabs of outlying areas strived to imitate. By virtue of their elegant
expression and eloquence, the inhabitants of Makkah were considered to possess
the finest tongue, uncorrupted by the grossness of the languages of non-Arabs.
In their physical features, shapeliness and good looks, the people of Makkah
were considered to be the best representatives of the Arab race. They were also
endowed with the virtues of courage and magnanimity of heart, acclaimed
j Lit. “the unlettered”, also a title of the Prophet. For a detailed discussion of the subject see the article
“Was Muhammad Literate?” by Mohyi ’d-Din Ahmad in Islam and the Modern Age/v ol. VIII, No. i (May
1977 )-
2 Baladhuri lists 17 individuals who alone knew how to read and write in Makkah (Futuh al-Bulddn,
Leidan, pp. 47 i~ 47 *-
3 Qur’an 62:2
Makkah, The Prophets Birth Place 3
9i
by the Arabs as al-futuwwah (chivalry) and al-muruah (manliness), the two
oft-repeated themes of Arab poetry. These traits of their character admirably
describe their recklessness which savoured both of a devil and a saint.
The matters that attracted their attention most were genealogy, legends of
Arabia, poetry, astrology and planetary mansions, ominous flight of the birds
and a little of medication. As expert horsemen, they possessed an intimate
knowledge of the horse and preserved the memory of the purest breed; and as
dwellers of the desert they were well versed in the delicate art of physiognomy.
Their therapy, based partly on their own experience and partly on the traditional
methods handed down to them from their forefathers, consisted of branding,
phlebotomy, removal of diseased limbs and the use of certain herbs.
MILITARY PROWESS
The Quraysh were by nature or nurture, a peace-loving people, amiable in dis¬
position; for, unlike all other peoples inside and outside the Peninsula, their
prosperity depended on the development of free trade, continual movement of
caravans, improvement of market facilities in their own city and maintenance
of conditions peaceful enough to encourage merchants and pilgrims to bend
their steps to Makkah. They were sufficiently farsighted to recognise that their
mercantile business was their life: trade was the source of their livelihood as well
as the means to increase their prestige as servants of the sanctuary. The Qur’an
has also referred to the fact in Surah Quraysh :
1
So let them worship the Lord of this House, who hath fed them against hunger
and hath made them safe from fear . 1
In other words, they were inclined to avoid a struggle unless their tribal or reli¬
gious honour was in peril. They were thus committed to the principle of peaceful
coexistence; nevertheless, they possessed considerable military prowess. Their
courage and intrepidity was as renowned throughout Arabia as was their skill
in horsemanship. Al-Ghadbah Mudarriyyah or the wrath of the Mudar, which
was described as a tormenting thirst quenched by nothing save blood, was a well
known adage in the Arabic language frequently used by the poets and orators of
pre-Islamic Arabia.
The military prowess of Quraysh was not restricted to their own tribal
reserves alone. They utilised the services of Ahabtsh or the desert Arabs liv¬
ing around Makkah, some of whom traced their descent to Kinanah and Khu-
zaymah ibn Mudrikah, distant relations of Quraysh. The Khuzaah were also
1 Qur’an 106:3-5.
92
PROPHET OF MERCY $
confederates of the Quraysh. In addition, Makkah had always had slaves in con¬
siderable numbers who were ever willing to fight for their masters. They could
thus draft, at any time, several thousand warriors under their banner. In the
battle of Ahzab, Quraysh enlisted the strongest force ever mustered in the pre-
Islamic era, numbering ten thousand combatants.
MAKKAH, THE HEART OF ARABIA
By virtue of its position as the seat of the national shrine and its flourishing
commercial centre with cultured inhabitants, Makkah had secured a pre-emi¬
nent position in Arabia. It was considered a rival of San c a in Yemen, but with
the Abyssinians and Iranians gaining control over San c a, one after another, and
the decline of the earlier glamour of Hlrah and Ghassan, Makkah had attained a
place of undisputed supremacy in Arabia.
THE MORAL LIFE
A moral ideal was what the Makkans lacked most of all, or one can say, except for
the binding force of some stale customs and traditional sentiments of Arab chiv¬
alry, they had no code of ethics to guide their conduct. Gambling was a favour¬
ite pastime in which they took pride, unrestrained drunkenness sent them into
rapturous delight and immoderate dissipation satisfied their perverted sense
of honour. Their gatherings were the scenes of drinking bouts and wanton
debauchery. Without any idea of sin or crime, they never gained an aversion to
wickedness, iniquity, callousness and brigandage.
The moral atmosphere of Arabia in general, and of Makkah in particular,
was faithfully depicted by Ja c far ibn Abl Talib a prominent member of the
Quraysh, at the court of Negus when he said to him: “O King we were an unen¬
lightened people plunged in ignorance. We worshipped idols, we ate carrion,
and we committed abominations; we broke natural ties, we ill-treated our neigh¬
bours and our strong devoured the weak.” 1
RELIGIOUS LIFE
The religious practices and beliefs of the Arabs were, beyond doubt, even more
despicable, particularly, by reason of the influence they exerted on the social
and moral life of the people. Having lost all but little touch with the wholesome
teachings of the prophets of old, they had been completely submerged in the
i Ibn Hisham.v ol.i, P- 335 -
Makkah, The Prophets Birth Place $
93
crude and materialistic form of fetishism like that prevailing in the countries
surrounding them. So fond had they become of idol worship that no less than
three hundred and sixty deities adorned, or rather defiled, the holy sanctuary.
The greatest amongst these gods was Hubal whom Abu Sufyan had extolled
at the battle of Uhud when he cried out: “Glory be to Hubal!” The idol occupied
a central place in the Ka c bah, by the side of a well in which the offerings were
stored. Sculptured in the shape of a man, it was made of a huge cornelian rock.
As its right hand was missing when Quraysh discovered it, they had replaced it
by a handmade of solid gold. Two idols had been placed in front of the Ka c bah.
One was called Isaf and the other Na ilah; the former had been installed close
to the Ka c bah and the latter by the site of Zamzam. After sometime the Quraysh
shifted the first one closer the other, where they offered up sacrifices besides
them. On the mounts of Safa and Marwah, there were two more idols called
Nahik Mujawid ar-Rih and Mufim at-Tayr.
Every household in Makkah had an idol which they would worship. Al-Uzza
had been installed near Arafat within a temple constructed for it. Quraysh ven¬
erated al- c Uzza as the chief or the noblest of all deities. The Arabs would cast lots
with the help of divining arrows placed before these idols for taking a decision
to commence any affair. There were also other idols. One, named al-Khalsah,
had been set up in the depression of Makkah's valley. This idol was garlanded,
presented an offering of barley and wheat and bathed with milk. The Arabs used
to make sacrifices and hang ostrich eggs over it. Replicas of this popular deity
were sold by vendors to the villagers and pilgrims visiting Makkah.
The Arabs possessed the virtues of courage, loyalty and generosity, but dur¬
ing the long night of superstition and ignorance, worship of images and idols
had stolen into their hearts, perhaps, more firmly than any in other nation; and
they had wandered far away from the simple faith of their ancestors Ibrahim
and IsmaTl & which had once taught them the true meaning of religious piety,
purity of morals and seemliness of conduct.
So, this was the city of Makkah, by the middle of the sixth century of the
Christian era, before the birth of the Prophet whence we see Islam rising on
a horizon shrouded in obscure darkness. In truth, the Lord has said.
That you may warn a people whose fathers were not warned, so they are heedless.
i Qur’an 36 6 Beside hadith and tafsir, help has also been taken in writing this section from Kitab
al-Asnam l i'l-Kalabi (d.1464 A.H.) Sirat Ibn Hisham (d.213 A.H.) Akhbdr Makkah by Imam Abu ’l-Walld
Muhammad al-Azraql (d.223 A.H.), Bulugh al-Arab fi Ma'rifat Ahwdl al-<Arab by Sayyid Mahmud Shukr!
aJ-AlusI (d.1342 A.H.), Tdrikh Makkah by Ahmad Saba ‘1 and Makkah wa ’l-Madina fi Ujahiliyya wa Ahd
ar-Rasul by Ibrahim al-Sharif.
*
I
%
I
*
6
♦
Trom 'Birth to Trophethood
‘Abdullah and Aminah
A Abd al-Muttalib, a chieftain of the Quraysh, had ten sons, all of whom
L 1 were worthy and outstanding, but Abdullah was the noblest and most
■A. JL. prominent amongst his brothers. 1 Abd al-Muttalib married him to
Aminah, the daughter of Wahb ibn Abd Manaf, who was the leading man of
Banu Zuhrah. She was the most excellent woman among the Quraysh in birth
and position at that time. 2
Muhammad # was born after the death of his father (who fell ill while trav¬
elling back from Sham, Syria and consequently passed away in the city of his
maternal family, Yathrib at the age of twenty five). Before his birth, Aminah
witnessed many an omen portending a great future for her son. 3
BIRTH OF THE PROPHET ^
The Prophet # was born on Monday, the 12 th of Rabf al-Awwal 4 in the year of
the Elephant. In point of fact, it was the most auspicious day in the history of
mankind.
Thus, Muhammad ^ was the son of Abdullah son of Abd al-Muttalib, son of
1 lbti. Hishdm , vol. i,p. 108.
2 Ibid., p. no.
3 Ibid., p. 158.
4 Noted astronomer Mahmud Pasha of Egypt has computed the date of birth as Monday, the 9 ofRabi.
al-Awwal, in the year of Elephant which was, according to the Gregorian calendar, the 20* April, 571 ad.
95
96
PROPHET OF MERCY $
Hashim, son of c Abd Manaf, son of Qusayy, son of Kilab, son of Murrah, son of
KaT), son of Lu’ayy, son of Ghalib, son of Fihr, son of Malik, son of al-Nadr, son
of Kinanah, son of Khuzaymah, son of Mudrikah, son of Ilyas, son of Mudar, son
of Nizar, son of Ma { add, son of Adnan.
The parentage of Adnan is further traced to IsmaTl ibn Ibrahim 1 ^ by Arab
genealogists. After the birth of Muhammad ^ Aminah sent to inform his
grandfather. He came, looked at the baby lovingly and took him to the Ka c bah
where he praised 2 Allah and prayed for the baby. c Abd al-Muttalib named him
Muhammad, meaning ‘He who is Praised’. The Arabs were surprised at the unfa¬
miliar name 3 that Abd al-Muttalib had given to the new-born.
THE SUCKLING PERIOD
Thuwaybah, a bondswoman of the Prophet s uncle Abu Lahab suckled him
for a few days while Abd al-Muttalib continued to look for a wet nurse for his
favourite grandson. It was customary in Makkah to place suckling babies in the
care of a desert tribe, where the child would grow up in the free, chivalrous
air away from the cramped, contaminating atmosphere of the city, and learn
the wholesome ways of the Bedouins. Those were the days when the chaste,
unaffected expression of the desert people was considered the finest model of
grace and elegance of the Arabic language. Together with the milk of a Bedouin
woman, the babies drank the fluent language that permeated the desert.
The people of the tribe of Banu Sa c d were known for the gracefulness of their
speech. Hallmah Sa c diyyah 4 , belonging to this tribe, ultimately came to take the
precious baby under her wings. This was a year of famine when Banu Sa c d had
been made destitute. The tribe came to Makkah to look for children to be suck¬
led but none of their women would take the Apostle of God because none
expected a goodly return for nursing a child whose father was already dead.
1 Ibn Hishdm, pp. 1-2 and other books of history and genealogy give the undisputed pedigree of the
Prophet.
2 Ibn Hishdm, pp. 159-60
3 Ibn Kathir, vol. I, p. 210; Ibn Hisham, vol. I, p.158. Suhayli’s al-Rawd al-Unuf and al-Fusul of Ibn
Fawrak bear witness that only three persons in the entire history of Arabia had been called by the name of
Muhammad during the pre-Islamic period. They had been given this name since their parents had heard
from the Jews and the Christians that a new Prophet was to be born in the near future and that his name
would be Muhammad. These persons whose wives were pregnant, had taken an oath that if a male child
was born to their wives, they would give the child the name that they had heard—it might have been so,
as related in the old traditions, or there might have been a few more persons, as related by others, but the
matter needs investigation before reaching any firm conclusions.
4 Her genealogy goes back to Sa‘d b. Bakr b. Hawazin—she is the daughter of Abi Dhuayb and her
husband was al-Harith b.‘AbdulTzza.
97
From Birth to Prophethood
They said, An orphan! What will his mother and grandfather give in return?’
At first Hallmah also declined the offer but suddenly she felt a longing for
the baby. She had also failed to find a charge for herself and, therefore, before
departing for her home, she returned and took the baby back with her. Before
long, Hallmah ^ found that her household was blessed with good fortune: her
breasts overflowed with milk, the udders of her she-camel were full and every¬
thing seemed to bring forth happiness. The women of Halimahs tribe now let
out the murmur: Hallmah, you have certainly got a blessed child,’ and began to
feel envious of her.
Hallmah weaned the baby when he was two years old, for it was customary
for the foster-children to return to their families at that age. The boy was also
growing faster than other children and by the time he was two, he was a hearty
child. Thus, Hallmah brought the Apostle of God sg^ back to Aminah but begged
to be allowed to keep the boy for yet some time as he had brought her good
fortune. Aminah agreed and allowed Hallmah to take Muhammad back with
her.” 1
Some months after his return to Banu SaTl two angels seized the Aposde of
God s§|, opened up his belly and extracted a black globule from it. Then they
thoroughly cleaned his heart and healed the wound after returning his heart in
its place. 2
The Apostle of God ^ tended the lambs with his foster-brothers in the vast
wilderness of the desert—far away from the pretensions, pomp and pride of the
city—where his thoughts became plain and clear like the desert air. His life was
simple like the sand and he learnt to put up with the hardships and dangers of
the wilderness. And, with the people of Banu Sa c d, his ears became accustomed
to the verbalism of the pure and classical language of the Bedouins. The Prophet
H often used to tell his Companions: ‘I am the most Arab of you all. I am of
Quraysh, and I was suckled among Banu Sa c d ibn Bakr.’ 3
1 The interesting story of the period, as told by Halunah, has been preserved by Ibn Hisham, pp.
162-1 66.
2 The detailed account of the story can be seen in the biographies of the Prophet. Imam Muslim
relates the incident on the authority of Anas ibn Malik under the heading Ascent of the Prophet in his
Kitdb al-lmdn. Shah Wall Allah of Delhi {d. 1176/1762) writes in Hujjat Allah al-Bdlighah that the angels
appeared and opened the heart of the Prophet to fill it with faith and wisdom. He farther says that this
incident pertains to a state in between the World of Similitude and the Sensorial World, or, in that state
there would neither be any harm done by the opening of the beUy nor any visible effect of it would remain
there. Such things happen according to the Shah Wall Allah, where the World of Similitude and Senses
. come close to one another (Hujjat Allah al-Bdlighah, vol. II, p. 205),
3 Ibn Hisham, vol I, p. 167.
98
PROPHET OF MERCY $
DEATH OF AMINAH AND C ABD AL-MUTTALIB
When the Apostle ^ was six years old his mother took him to Yathrib to pay a
visit to her father. She also wanted to call on the grave of her late husband,' but
while on her way back to Makkah, she died at a place called Abwa. l 2 The Apos¬
tle ^ must have felt lonely and grief-stricken at the death of his mother in the
middle of his journey. Incidents of a like nature had come to pass ever since his
birth, perhaps, by way of divine dispensation for his up-bringing in a particular
way. An Abyssinian bondswoman, Umm Ayman Barakah, brought him to his
grandfather in Makkah.
c Abd al-Muttalib loved the Apostle ^ dearly, he was the apple of his eye and
never allowed him to be away from him. He would make the Apostle ^ sit
beside him on his couch in the shade of the Ka c bah and caress him to show his
affection.
When the Apostle ^ was eight years of age, Abd al-Muttalib also passed
away. 3 The Apostle ^ was now left behind, alone and abandoned. He had never
seen his father, and would have had no recollection of him, and the death of the
adoring grandfather must have been disheartening and devastating for him.
ABU TALIB BECOMES THE GUARDIAN
After the death of Abd al-Muttalib, Abu Talib took the Apostle 0 under his care,
for he and Abdullah, the Apostle's father were brothers by the same mother.
Abd al-Muttalib had also insisted that Abu Talib take care of the Apostle sjj^.
Accordingly, Abu Talib took the Apostle ^ under his protection and treated
him with more care and affection than his own sons, All, Ja c far and Aqil 4
Once, when the Apostle was nine years old, 5 Abu Talib planned to go with
a merchant caravan to Syria. The Apostle $ approached his uncle, and nestling
close to him, insisted on accompanying him in the journey. Abu Talib agreed
to take him to Syria. When the caravan reached Busra in Syria, it broke the
journey for a short stay near the cell of a monk called Bahlra. Against his usual
practice, he came out to welcome the merchants and made a great feast for them.
l Later on the Prophet used to relate some of the incidents of his journey with his mother. After his
migration to Madlnah, when the Apostle saw the house of Banu an-Najjar, he remarked that his mother
had bivouacked at that place and the well there was full of husks (Sharh al-Mawahib al-Ladunniyyah, vol
I, PP* 1 * 7 - 8 )’
l The place is near Mastura, halfway between Makkah and Madinah.
3 Ibn Hisham, vol. I, pp. 168-9.
4 Ibn Hisham, vol. I, p. 179.
5 As related In authentic traditions.
99
From Birth to Prophethood
The caravan found favour with Bahira, so they relate, because of something he
had seen while in his cell. When Bahira saw the Apostle of God gfr, he satisfied
himself of the signs of apostleship he had known and advised Abu Talib: ‘Return
m
to your home with this youth, and guard him from the Jews; for great dignity
awaits your nephew. Abu Talib followed his advice and took the Apostle ^ off
quickly to Makkah. 1
i The incident has been related in some detail by Ibn Hisham and other biographers of the Prophet,
but the authorities doubt the correctness of the report, both on account of the weak chain of narrators as
well as the circumstantial evidence cited in its support. Shibll Nu manI writes in the Sirat an-Nabi that 'all
the narratives of the story file under the category of intersected hadith since the Companions relating it
from others do not give the name of the original narrator’. The famous traditionist Tirmidhi says that one
of the narrators of this happening is Abd ar-Rahman ibn Ghazwan who has been held to be an unreliable
narrator. He further classifies the hadith as hasan gharib and this as the only chain through which it is
related. Dhahabi holds the view that Abd ar-Rahman ibn Ghazwan is the narrator of the largest number
of spurious Traditions and the most unreliable amongst those related by him is the story relating to the
monk, Bahira.lt has been stated in most of the traditions on the subject that Abu Talib sent the Apostle
back to Makkah with Bilal. Drawing attention to this version of the story, as related in Tirmidhi and other
collections, Ibn al-Qayyim writes in the Zad al-Ma c ad that Bilal was perhaps not present on the occasion
and even if he were there, Abu Talib would not have sent the Apostle back even with Abu Bakr or with
one of his own brothers ( Zad al-Ma c ad, vol. I, p. i8).Certain Orientalists and European biographers of the
Prophet have made a mountain out of a molehill and tried to show that during this brief sojourn of the
Prophet with Bahira,, (about whose life, Christian denomination or leaning, we possess little or rather
no information at all) the former learnt all about monotheistic belief and the teaching of Islam which
he later unfolded after a spell of 30 years. It is even more amusing to see the flight of imagination of the
French Orientalist Carra de Veaux, who has written a whole book called the author of the Qur'an in which
he has tried to prove that in a few minutes Bahira dictated all 114 chapters of the Qur’an to the Prophet.
Supposing that the incident relating to the Prophet’s meeting with Bahira were correct, who, in his right
mind would be prepared to accept that a boy whose age was only nine at that time, according to the most
authentic traditions, or, twelve, at the most, was able to learn, in a meeting as brief as a single meal, all about
those intricate problems, inexplicable intricacies, differences and corollaries of the abstruse creeds of the
sixth century Christian heretical sects which were not adequately discussed even by the later reformers
of Christianity. Such a supposition would be blatantly absurd, so far, we know, the language spoken by
the monk was different, and most probably, incomprehensible to the boy. What is more, how could the
monk have told about the events that were to happen in the opening decades of the seventh century
(603-606CE), that is, thirty or forty years after his death, by which time his bones would have turned to
dust. There are more than a few such events: the triumphant advance of the Persian armies and the retreat
of the Byzantines to their capital until it seemed to be the end of the great Eastern Roman Empire; the
phenomenal rise of Heraclius, his brilliant victories which carried his arms to the very centre of the Per¬
sian Empire, and his avenging the outrages of consecrated monasteries and churches. All this came to pass
within a brief period of nine years as told in the Qur’amThe Romans have been defeated in the near land,
and they, after their defeat, will be victorious—with in ten years. Allah’s is the command in the former and
in the latter, and on that day believers will rejoice (3o:2-4).Such a prophecy could never have been made
by anyone save by God, praised be His name, who is the Living, the Powerful, the Mighty, the Omniscient;
who makes the day to pass into the night and the night into the day and who brings forth the living from
the dead and the dead from the living. When this prophecy was made there was nothing more inconceiv¬
able than its fulfilment. At the time when the pagan Quraysh were rejoicing at the defeat suffered by the
believing Christians the Qur’an announced that after their defeat the Romans will be victorious. It even
lOO
PROPHET OF MERCY
DIVINE TUTELAGE
The Heavenly Host had made special arrangements for enlarging the mind of
the holy Prophet and taken particular care to shut out the faults and failings
of the pagan past from him. From early youth, the unobtrusive young man was
known for his gentle disposition and the austere purity of his life as well as his
candour, honesty and integrity and the stern sense of duty. His was the straight
and narrow path and none could find the slightest fault with him. The fair char¬
acter and honourable bearing of the Apostle ^ won for him from his fellow
citizens and in the flower of his youth, the title of al-Amin, the Trustworthy. 1
Evil were the ways of young men in Makkah, and no misdemeanour brought
anybody into disgrace. But God helped His Apostle ^ to abandon the pleasures
of life familiar to everybody in Makkah. On the contrary, he was kind to his
kinsmen alleviated the sufferings of others and spared no expense to meet their
needs, entertained guests, was ever willing to join hands with anybody in a noble
and virtuous task, 2 and liked to earn his living by his labour although it meant
living a life simple to the point of austerity.
When the Apostle was fourteen or fifteen years of age, the sacrilegious war,
known as the Harb al-Fijar, broke out between Quraysh and the tribe of Qays.
The Apostle was present at these encounters and picked up the arrows that
the enemy had shot and gave them back to the fighters of Quraysh. This was
fixed the time—within ten years they were to emerge triumphantly. The Quraysh thought the prophecy
so impossible some of them even wagered on it. But, the events took a miraculous turn and the prophecy
was fulfilled in such an unexpected manner in the second year of Hijrah, when the Muslims won the bat¬
tle of Badr, that Gibbon, the celebrated historian of the Roman Empire, had to admit that:.. .the languid
mists of the morning and evening are separated by the brightness of meridian sun: the Arcadins of the
palace arose the Caesar of the camp; and the honour of Rome and Heraclius was gloriously retrieved by
the exploits and trophies of six adventurous campaigns (vo!. V, p. 76).This was not the solitary future event
mentioned in the Qur’an. Signal victory was promised after the truce of Hudaybiyyah which was consid¬
ered shameful for the Muslims by friends and the foes alike (49:18). It was foretold that they would enter
the religion of Allah in troops (110:2). The victory of Islam over other faiths was predicted at a time when
eyes had grown wild and hearts had reached the throats (33:11). and the assurance was given to keep the
Qur’anic text unchanged and pure forever (41:4a). No man could have predicted that countless persons
would ever continue to study, expound and commit the Qur’an to their memory. In fact, the Qur’an refers
to many more astounding facts and predictions which could not have been foretold by the monk Bahira.
All this goes to show that only he clutches at straws whose prejudice blinds him to the truth. We would
have neither mentioned this incident here nor Carra de Veaux’s flight of imagination if the story told in
some of the earlier biographies of the Prophet of Islam had not given rise to wild conjecture by Western
writers, whose fictions of the mind cannot perhaps be adequately rewarded with anything else save the
Nobel Prize in literature.
1 Ibn Hisham, vol. I, p. 183.
2 Khadljah, the Prophets wife, referred to these qualities of her husband when she found him per¬
plexed after the first revelation came to him.
lOl
From Birth to Prophethood
his first military experience in which he learnt horsemanship and futuwa (the
praised quality of chivalry). 1 2
Now that the Apostle ^ was coming into his years of discretion he turned
his attention to finding a means of livelihood. Like other young men of his age,
he took to tending sheep and goats. It was not deemed a disgraceful occupation
in those days; rather, it taught one watchfulness, alertness and quickened the
responses; kindness and consideration to the weak, patience in leading the herd
and besides, it provided an opportunity to inhale the freedom of the Arabian
air and gain physical strength. More than that, it had been the custom of all
the prophets of old, and this prepared him for his future prophetic office. The
Prophet ^ afterwards used to say: ‘Verily, there has been no prophet who has
not tended the flocks of goats. 5 On being asked again whether he had also per¬
formed the work of a shepherd, the Prophet affirmed,‘Yes, I did work.’
The Apostle ^ was not completely new to the job for in his childhood days
he would accompany his foster-brothers who tended their flocks and herds. The
reports in the Sihah show that the Apostle ^ would tend the goats on the neigh¬
bouring hills and valleys for a meagre payment from the owners of the flocks. 1
MARRIAGE WITH KHADIJAH
The Apostle married Khadijah ^ when he was twenty-five years of age.
Khadijah daughter of Khuwaylid was noble and intelligent, possessed wealth
and was respected for the goodness of her heart. A widow whose age was then
forty years. 3 Her late husband was Abu Haiah. She carried on business and like
other merchants of Makkah she would hire men to carry her merchandise out¬
side the country on a profit-sharing basis. Khadijah ^ had experienced the
Apostle’s truthfulness sH, trustworthiness and honourable character and had
also heard about his immense integrity during his journey. Although Khadijah
had turned down several offers for her hand by some of the eminent chiefs of
Quraysh she expressed her desire to marry the Apostle Hamzah an uncle
of the Apostle ^§>, conveyed the message to him to which he readily agreed. Abu
1 Ibn Hisham vol. I. p. 186.
2 The Arabic term used is qararit about which Shibli Nu'mani writes in the SIratan-NaM,(vol. [), that
scholars differ about the meaning of the word. Suwayd ibn Sa‘id. the teacher of Ibn Majah. holds that a
qirat (pi. qararit) is a fraction of dirham or dinar. The tradition means that the Prophet would tend goats
for payment and hence Bukhari has included it under the Chapter pertaining to wages. The finding of
Ibrahim al-Harbi. on the other hand, is that the word signifies a place near al-Ajyad and Ibn al-Iawzi pre¬
fers this meaning. ‘Ayni has also given many reasons to support the view and the author of Nur an-Nibris
has, after a detailed discussion of the word, upheld the latter view.
3 ibn Hisham, vol. I, pp. 189-90.
102
PROPHET OF MERCY #
Talib recited the wedding sermon and the Apostle ^ united in wedlock with
Khadljah ^,. All the children of the Prophet # (excepting Ibrahim who died in
infancy) were born to Khadljah
RECONSTRUCTION OF THE KA € BAH
In his thirty-fifth year, the Apostle $ settled a grave quandary that threatened to
plunge Quraysh into another sacrilegious war. The Quraysh wished to rebuild
the KaT)ah and to roof it, for it was made of loose stones, and its walls were a
little higher than a mans height. So, the walls were demolished and the work
of reconstruction taken up 2 , but when it was rebuilt as far as the position of the
Black Stone, the question arose as to who should place the sacred relic into its
place. Every tribe claimed the honour, until such that they were ready for bat-
de. The grounds which led to war of attrition during the days of pagan past in
Arabia were often trivial, when compared to the grave issue which was made the
point of honour on this occasion.
Banu c Abd ad-Dar brought a bowl full of blood; then they and Banu c AdI
pledged themselves to fight unto death by thrusting their hands into the blood.
The conflict appeared to be the starting point of a furious struggle that might
have swallowed up all of Arabia in another of their oft-recurring wars. The
impasse continued for a few days until it was agreed that the next man to enter
the gate of the mosque would be made arbiter in the matter in dispute. The first
man to enter was the Aposde of God 'This is Muhammad’, they said as soon
as they saw him coming,‘He is trustworthy and we are satisfied with his decision.’
The Prophet asked them to bring a cloth. Then he took the Black Stone
and put it inside it, and asked each tribe to take hold of an end of the cloth and
lift it to the required height. When the people lifted the stone in this manner, the
Apostle placed it in its position with his own hands, and building continued
above it. 3 The wisdom displayed by the Apostle H on this occasion, which saved
the Quraysh from measuring swords with one another, strikingly illustrates his
sound judgement and the fire of his genius. The sagacity of the Prophet fore¬
told how he was later to save humanity from perpetual strife and bloodshed
as the divine harbinger of peace. The incident foreshadowed the signs of the
Apostles prudence the profundity of his teachings, his consideration and
x ibn Hisham, vol. I, p. 190, and other biographies of the Prophet.
2 Musa b. Aqabah said: Quraysh had decided to rebuild the Ka'bah after fearing that water from a
drain pipe would enter it, so they demolished it. However a man among them pointed out that a thief
could gain access to the treasures of the Ka l bah and so they desired to strengthen its walls and raise its door
50 no crook could gain access. See At-Tafditfi Vyun al-Athar of Ibn Sayyid an-Nas, vol I, p.25.
3 Ibn Hishdm, vol. I, pp. 192-197
103
From Birth to Prophethood
sweet temper, and the spirit of his friendliness and altruism; in fact, the cardinal
virtues of one who was to become the ‘Mercy for the Worlds’.
These were the qualities through which the Apostle $ transformed a people,
unruly and ferocious, continuously at war amongst themselves, into a well-knit
fraternity by proving himself a Merciful Prophet $ for them.
HILF AL-FUDUL
• •
It was during this period that Quraysh came to agree upon one of the noblest
covenants in which the Apostle ^ played a prominent part. It so happened
that a man from Zabld 1 came to sell his merchandise in Makkah. One of the
chieftains of Quraysh, al-As ibn Wa’il, acquired the lot of it but paid nothing
in return. Zabidi approached several influential leaders of Quraysh but none
agreed to pick a quarrel with As ibn Wa’il. Now, Zabidi called upon the people
of Makkah exhorting every bold and fair-minded young man to come to his
rescue. At last, many of them, put to shame, assembled in the house of Abdullah
ibn Jud'an who entertained the people coming to his house. Then, they formed
a pact, in the name of Allah, to repress the acts of lawlessness and restore justice
to the weak and the oppressed within the walls of Makkah. The covenant was
called Hilf al-Fudul The parties to the pact approached As ibn Wa il and forced
him to return the merchandise of Zabidi. 2
According to historians familiar with the customs of the Arabs and in par¬
ticular of Makkah, the religious and cultural centre of the Arabian Peninsula,
9
the motive for the formation of the pact was not simply the result of this one
incident or the injustices committed against a few individuals. Rather it was
the outcome of a deep anxiety at the anarchy and sense of suspicion that had
taken hold of Makkah and its surroundings. Consequently there was a huge
need for security and stability (particularly after Harb al-Fijar) y the safeguarding
of rights and dignity of others as well as protecting the strangers and dignitaries
who came to Makkah for trade. 3
The Apostle # had been one of the prominent promoters of the pact and he
1 A town in Yemen.
2 Ibn Hisham, vol. I, pp. 257-59.
3 According to some, the Quraysh named the covenant the pact offudul because three of its promi¬
nent members all bore the name fadl; al-Fadl b, al-Fadalah, al-Fadl b. Wida'ah and al-Fadl b. Harith as
indicated by Ibn Qutaybah. Others have named them as al-Fadl b. Sharra'ah, al-Fadl b. Bida ah and al-Fadl
b. Qada'ah (p.,13). Another opinion is that it was called the pact offudul because its members had taken up
an allegiance of virtue (or/udl). Ibn Sayyid an-Nas quotes in his book. 'Uyun al-Atharftfimun al-Maghizl
wa as-Shami'il wa as-Sir’ that the Apostle (peace be upon him) was twenty years of age at the time of the
covenant, which took place in Dhul Qa'dah after Harb al-Fijar t (vol. 1. P-46).
104
PROPHET OF MERCY
use to always express his satisfaction with the execution of this agreement. Once
he remarked: ‘I had a hand in making such a pact in the house of Abdullah ibn
Jud an to which if I were invited to have a hand in it even after the advent of Islam,
I would undoubtedly join again. They had agreed to restore to everyone that
which was his due and to protect the weak from the arrogance of the oppressors.’
A MYSTIFYING UNREST
Muhammad ^ was now approaching his fortieth year. He felt a mystifying
internal unrest, yet he did not know the reason for it. He was himself not aware
what the inexplicable perplexity meant to him; nor did the idea that God was
about to honour him with revelation and Prophethood ever cross his mind. This
was how the Prophet ^ felt, as has been attested by God:
And thus have We inspired in you (Muhammad) a Spirit of Our Command. You
knew not what the Scripture was, nor what the Faith. But We have made it a light
whereby We guide whom We Will of Our bondmen. And Lo! You verily do guide
unto a right path . 1
At another place, the inability of the Apostle sH to know the reason for his inter¬
nal unrest is evinced in these words:
You had no hope that the Scripture would be inspired in you; but it is a mercy
from your Lord, so never be a helper to the disbelievers . 2
It pleased the Will of God, All-wise and All-knowing, that His Apostle should
remain a stranger to the arts of reading and writing. His contemporaries could
thus never accuse him of fabricating the divine revelations. This, too, has been
addressed by the Qur’an to settle the matter.
And you (O Muhammad) were not a reader of any Scripture before it, nor did
you write it with your right hand, for then might those have doubted, who follow
falsehood . 3
That is why the Qur’an calls him an unlettered Prophet
Those who follow the messenger, the Prophet who can neither read nor write,
whom they will find described in the Torah and the Gospel (which are) with them . 4
1 Qur'an4*5*-
2 Qur’an 28:86.
3 Qur'in 29:48.
4 Qur’an 7:157
7
The Dawn of Trophethood
&s=*
Humanity’s Morningtide
hen the Apostle reached his fortieth year, the world stood on
the brink of an abyss of fire, or, to be more exact, one could say that
the entire human race was bent upon self destruction. It was at this
darkest moment in the history of mankind, when the first blush of the fragrant
breath of morn announced a brightening future for humanity. The opening eye¬
lids of prophethood rang down the curtain on the dark destiny of the unfortu¬
nate, dying world. The settled law of the Merciful God is that when the darkness
of man’s own doing drives him to despair, a star of hope appears again as the
parent of faith, of hope and cheerfulness, to wipe away his tears.
The forces of darkness and ignorance, superstition and paganism had thrown
their weight around the world and crushed the soul of man under an iron heel.
It was but natural that the emptiness of life and the corrupt faith of the peo¬
ple around the Apostle had made him agitated and restless, and he sought
a higher aim, a glimmer of guidance from the Lord Most High. It seemed as
though some celestial voice summoned him to wakeful nights in preparation for
the great responsibility about to be thrust upon him. Often he was seen wander¬
ing through the countryside, far away from the bustling city of Makkah, lost in
introspection and the solitude of his own soul, for this imparted in him a sense
of peace and contentment. Often he betook himself to the barren desert and the
wild mountains that had many caverns where no habitation was in sight and
when he passed through them he clearly heard the salutation: Peace unto you.
105
io6
PROPHET OF MERCY !jj|
O Apostle of Allah’, but when he turned to his right and left and looked behind
him he saw naught but trees and stones. 1 2 The first signs of his prophethood were
true dreams, he never dreamt a dream but the truth of it shone forth like the
dawn of the morning. 3
IN THE CAVE OF HIRA*
m
Very often the Apostle ^ preferred the solitude of the cave of Hira where he
remained for as many days as the provisions with him sufficed, spending his
nights in vigils and prayers, in the manner he thought resembled the way of
Ibrahim ^l. 3
It was the 17 th of Ramadan (6* August, 610 ad) of the year following the for¬
tieth year of the Prophet $j|. 4 The Apostle of God ^ was wide-awake and fully
conscious when the angel Gabriel came to him and said,‘Read!’ The Apostle
answered truthfully, ‘I cannot read’. The Prophet relates that the angel took
hold of him and pressed him until he was distressed, after which he let him go
and said again,‘Read!’ The Prophet ^ replied for the second time/I cannot read’,
he took him and pressed tightly a third time in the same manner. He then let the
Prophet go and said:
Read in the name of thy Lord who createth, Createth man from a clot. Read: and
thy Lord is the Most Bounteous: Who teacheth by the pen, Teacheth man that
which he knew not . 5
Indeed this moment marked the first day of his prophethood and these were the
first revelations of the Qur’an. 6
BACK HOME
He was lefty dizzy and frightened by the strange and unfamiliar experience, he
had not heard the like of it before, for it had been a long time since the Arabs
1 Ibn Hisham , vol I, pp. 234-5. Sa/if/i Muslim relates a tradition of the Prophet who said: ‘I still recog¬
nise a slab of stone in Makkah that used to salute me before the advent of Prophethood.’
2 AJ-Jamt as-Sahih of al-Bukh&ri, chapter on ‘The Commission and the Beginning of the Revelation".
3 See the tradition related by ‘A’ishah, Mishkdt al-Masabtb, vol IV, pp. 1252-3.
4 Ibn Kathir, vol I, p. 39 *-
5 Qur’an 9 6: i- 5 -
6 It is remarkable that the first revelation mentions the pen in light of the fact that it was sent to an
unlettered prophet, who in turn was sent to an unlettered nation. Indeed, it is Islam’s emphasis on reading
and writing that has propelled Muslims on to achieve intellectual heights previously unknown, or encour¬
aged by any other revealed religion.
107
The Dawn of Prophethood
were sent any prophecy. The Messenger of God came back with the verses, his
heart trembling, and went to Khadijah and said: 'Wrap me up, wrap me up/
for he still felt fear for himself.
Khadijah & asked the reason for the Prophets distress & and he told her
what had passed. Khadijah ^ was intelligent and prudent and had heard a great
deal about the messengers of God, prophethood and angels from her cousin
Waraqah ibn Nawfal who had embraced Christianity and read the Torah and
Gospels. She was herself dissatisfied with the pagan cult of the Makkans like sev¬
eral other enlightened persons who had broken away from the idol worshippers.
Khadijah was the wife of the Prophet She had spent many years with
him as his closest companion and knew him intimately. Through this union,
Khadijah ^ knew best the noble character of her husband. The worthiness of his
moral fibre had convinced her that the Lords aid would in any case be there for
such a man. She was certain that the good grace of God could never suffer one so
high-minded, truth-loving, trustworthy and upright as her husband was, to be
possessed by a jinn or a devil, and so she assured him with self-confidence: ‘By no
means! I swear to God that He would never shame you. You join the family ties,
you speak the truth, you bear peoples burdens, you help the destitute, you enter¬
tain guests and you mitigate the pains and grief suffered for the sake of truth/ 1 2
THE PREDICTION OF WARAQAH IBN NAWFAL
Khadijah ^ had tried to comfort and encourage her husband on account of
what she thought to be correct or on the basis of her own knowledge and under¬
standing. But the matter was serious and pressing. She knew no peace until she
had consulted someone knowledgeable of the revealed religions, their history
and scriptures, and the life of earlier prophets of God. She wished to know for
sure what had befallen her husband.
Khadijah knew that Waraqah ibn Nawfal was the man who could be of
help in the matter. She took the Apostle # to Waraqah and when the Prophet
$ told him what he had seen and heard, Waraqah cried out, 'Verily by Him in
whose hand is Waraqah’s soul, lo, you are the Prophet of this people. There has
come unto you the greatest Namus, 1 who came unto Moses ^ before. A time
will come when you will be called a liar, your people will mistreat you, cast you
out and fight you/ The Apostle # was surprised to hear Waraqah’s forebodings
for he had always been received with courtesy and was well regard by his fel-
1 Mishkat al-Masabih, voi, iV, p. 1253.
2 The Archangel Gabriel.
PROPHET OF MERCY $
108
low citizens. They addressed him as the trustworthy and honest. Holding his
breath in amazement, he demanded of Waraqah, ‘What! Will they expel me?
Yes’, replied Waraqah, ‘for no man has ever brought the like of what you have
without being opposed and fought by his people—this has always been so. If I
live to see that day, I shall stand by you/ 1 2
The Prophet ^ waited, day after day, but for a long time no revelation came.
Then, it came again to the Apostle and so the revelations of the Qur an began
to come again in quick succession and lasted for a full twenty-three years
KHADIJAH ACCEPTS ISLAM
Khadijah «*§&,, the Apostles wife was the first believer in the new faith. She
had had the opportunity of being his companion and helper, his consort and
defender. She stood behind him, consoling and supporting against all those who
denied and scorned him. She tried to relieve his apprehensions and to encour¬
age him by placing her trust in him.
C ALI IBN ABI TALIB AND ZAYD IBN HARITHAH
■ •
c AlI ibn Abi Talib was next to enter the fold of Islam. He was then a youth of
ten, and had been brought up in the care of the Prophet $$ since early childhood.
The Apostle # had taken the charge of c Ali % from his unde, Abu Talib, and kept
him as a member of his family after a grievous famine had struck the Quraysh. 1
The third accession to Islam was made with the conversion of Zayd ibn Harith 3
i&> who was a ffeedman of the Prophet and whom he had adopted as his son.
ABU BAKR ACCEPTS ISLAM
The acceptance of the Prophet’s # faith by Abu Bakr ibn Abi Quhafah, after Zayd
was of no mean significance. This merchant of sociable nature was known
for his moderation and prudence, good character and kindliness, and enjoyed
yet greater reputation for his wide knowledge of the genealogy of Quraysh, and
his experience in trade. He began to preach to all those whom he relied upon
and who associated with him or came to seek his company, the truth he that had
attested to. 4
1 Ibn Hishdm, vol I, p. 238, Bukhari, The Commission and the Beginning of the Revelation* on the
authority of ‘A’ishah.
2 Ibn Hishdm, vol. I, p. 245 -
3 Ibid., p. 247*
4 Ibid., pp• 249~5°‘
109
The Dawn of Prophethood
h
THE FLOWER OF QURAYSH FIND FAITH
The persuasive businessman began to win over the elite of the Quraysh to
place their trust in the mission of the Prophet Those who accepted Islam
at the invitation of Abu Bakr included c Uthman ibn Affan, Az-Zubayr ibn
al-Awwam, Abd ar-Rahman ibn Awf, Sa c d ibn Abl Waqqas and Talhah ibn
Ubaydillah Abu Bakr ^ brought them to the Apostle ^ at whose hands
they accepted Islam. 1 2
Slowly the mission of the Prophet ^ was made known to other respectable
citizens of Makkah and a number of them joined their faith to Islam. Some of
these elect of the Quraysh who came after the first eight were: Abu £ Ubaydah
ibn al-Jarrah, Al-Arqam ibn Abl T-Arqam, c Uthman ibn Maz c un, ‘Ubaydah ibn
al-Harith ibn Abd al-Muttalib, SaTd ibn Zayd, Khabbab ibn al-Aratt, Abdullah
ibn Mas'ud, Ammar ibn Yasir, Shu c ayb ibn Sinan and others
People now began to accept Islam in large numbers; they came in bands from
different tribes and families until the news spread throughout the city and it
began to be talked about everywhere that Muhammad taught some new sort
of faith. 1
ON MOUNT SAFA
■
Three years had elapsed from the time the Apostle ^ had received the first
revelation but he had remained a silent preacher. He was now commanded to
announce it openly:
So proclaim that which you art commanded, and withdraw from the idolaters 3
And warn thy tribe of near kindred, and lower thy wing (in kindness) unto
those believers who follow you . 4
And say: Lo! I, even I, am a plain warner . 5
It was an order to show himself to the peoples of the world. The Apostle ^
ascended the heights of mount Safa and cried aloud: Ya Sabahah. The Arabs
were already familiar with the call which was meant to summon them to face
a surprise attack by the enemy. The alarming call made the whole of Quraysh
gather quickly round the Apostle # while those who were unable to go them-
1 Ibn Hisham, pp. 150-51.
2 Ibid., p. 262.
3 Qur’an 15:94
4 Qur’an 26:214-15.
5 Qur’an 15:89.
no
PROPHET OP MERCY S
selves, sent others to deputise for them. Looking down at the men who waited
with their eyes strained at him, the Messenger of God said to them:
O sons of c Abd al-Muttalib! O sons of Fihr! O sons of Ka'b! If I tell you that horse¬
men were advancing to attack you from the other side of this hill, would you
believe me?
The Arabs were practical-minded, possessing a keenly logical outlook that
admitted of no ifs or buts. They saw the man whom they had always found, on
every occasion, truthful, honest and dependable, standing on the summit, hav¬
ing a full view of both the sides of the hill. They had, on the other hand, the
back of the hill concealed from their view. Their intelligence and understanding,
their experience with the man addressing them and their own sane and sound
thinking led them to one conclusion only. They unanimously replied. ‘Oh Yes,
we would certainly believe you/
A COGENT ARGUMENT
The absolute truthfulness and dependability of a messenger of God constitutes
the first and the most essential factor for acceptance of his mission. The ques¬
tion posed by the Prophet ^ was thus meant to obtain a confirmation of these
qualities from his audience. This done, he said to them, ‘Well, I am a warner to
you before a severe chastisement overtakes you/
The Prophets of God are endowed with the knowledge of minute realities
which are neither perceptible nor can be explained in human parlance. The
method the Prophet used to convey to them the concept and essence of apos-
tleship was the most incisive and effective possible. This was certainly the easiest
as well as the best method to convey the accurate weight and significance of
prophethood; the allegorical mode of expressing a profound reality is without
parallel in the teachings of any other prophet or founder of religion. Thus in
this instance, the Apostle of God ^ warned the Quraysh of a far greater enemy
than an advancing army. His counsel was against a hidden enemy residing in the
souls, of the snare of idolatry and following ones whims above the boundaries
set by the Creator and Cherisher of this universe. The words of the Apostle #
so struck Quraysh that they stood silent and still. Abu Lahab eventually had the
audacity to exclaim: May you perish! Is it for this, you have brought us here?” 1
j Ibn Kathir s Asl al-Hikayah t pp. 455-56 as related on the authority of Ibn AbbSs and cited from the
Musnad of Ibn Hanbal. Bukhari and Muslim have also related Traditions with a similar significance from
aj.A‘mash.
The Dawn of Prophethood m
BEGINNING OF PERSECUTION
The Apostle of God sjjk preached Islam openly in the streets of Makkah, yet the
Quraysh remained cool and indifferent to him; they neither turned against
him nor felt any danger to their religion. They did not even care to confute the
Prophet until he started speaking disparagingly of their gods, when they felt
offended and decided to oppose him. Prophet Muhammad ^ would have been
at the mercy of the firebrands of the merchants’ republic of Makkah, but Abu
Talib, the Prophet s uncle continued to treat him kindly and stood up in his
defence. And, the Prophet equally determined to strenuously propagate his
new faith, continued to call the people to Islam. Nothing could stop the Prophet
from preaching the commands of his God, and nothing could dissuade Abu
Talib to withdraw his protection from the nephew whom he loved more than
his sons.
ABU TALIB’s ANXIETY
The Apostle ^ was now a much-discussed problem among the Quraysh, They
conferred and consulted one another on how to face the danger which the
Prophet with his sweet tongue represented to them. At last, the leading men
of Quraysh approached Abu Talib and said to him, “O Abu Talib, you are old
and we hold you in high esteem. We asked you to restrain your nephew but you
did nothing. By God, we cannot tolerate any longer that our fathers should be
denounced, that we should be called ignoramuses and frivolous and our gods
insulted. Either you must stop him or we will fight both of you, until one of us
perishes.” 1
The old leader of Makkah remained deep in thought, distressed at the rift
with his people and their hostility, but he was not willing to desert his nephew
and give him up to his enemies. He sent for the Apostle and said, Son of my
brother, your people came to me and threatened me with dire consequences if
you continue to preach your religion. Spare my life and yours and do not impose
on me a burden greater than I can bear. The Apostle ^ thought that his uncle
was no longer willing to shield him, intending to give him up. He answered, O
my uncle, by God, if they were to place the sun in my right hand and the moon
in my left, and ask me to abandon this course, I would not turn from it until God
makes it victorious or I perish therein.”
Tears came to the eyes of the Prophet #. Weeping, he got up to depart.
But Abu Talib could not look at his nephew s sorrow. Before he had reached
i Ibn Hisham, vol. I, pp. 265-66.
112
PROPHET OF MERCY
the threshold, Abu Talib cried out, “Come back, my nephew.” And when he
returned, Abu Talib said, “Go where you please and say what you will. By God, I
will never deliver you to your enemies.” 1 2
PERSECUTION BEGINS
The Apostle ^ continued to preach the message of God as vigorously as before.
The Makkans were now despaired of forcing Abu Talib to give up Prophet
Muhammad and there was nothing that they could do to stop him. Their
anger grew and grew. They started inciting the tribes against those who had
accepted Islam but were without a protector. Every tribe fell on the Muslims
amidst it; beating and putting them in chains, denying them food and water and
forcing them to lie on the burning sand in the scorching sun of Arabia.
Bilal i$t was a slave who had embraced Islam. Umayyah ibn Khalaf,his master,
used to bring him out at noon and throw him on his back on the burning sand.
He ordered a great rock to be placed on Bilals chest and then he would say to
him, “No, by God, you will lie here till you die or deny Muhammad and worship
Al-Lat and Al- c Uzza.” Bilal endured the affliction, crying, “One. One.”
Abu Bakr saw Bilal being tortured by his master, and so brought a power¬
ful negro slave, tougher and stronger than Bilal to exchange for Bilal ^ and
set him free. 1
Ammar ibn Yasir and his parents ^ had accepted Islam. Banu Makhzum
used to take them out in the full glare of the sun at the hottest part of the day
and then take them to task for their faith. The Prophet # would say to them
whenever he passed them: “Patience, O family of Yasir, patience. Your destina¬
tion is paradise.” They endured all kinds of persecutions until Ammar’s mother
was killed by Banu Makhzum for she refused to accept anything but Islam. 3
Mus c ab ibn c Umayr was the most well dressed young man of Makkah.
Mus c ab’s mother, who possessed a handsome fortune, had brought him up in the
lap of luxury. He would wear the costliest clothes perfumed with the best scent
and always had his shoes imported from Hadramawt, then famous for manu¬
facturing leather goods. The Apostle <§> is reported to have once remarked about
him: “I had not seen any young man in Makkah more handsome and more well-
dressed or who had been brought up in more ease and comfort than Mus c ab ibn
c Umayr He came to know that the Apostle preached a new religion in
the house of Arqam. Mus ab ibn Umayr s curiosity took him there and he
1 Ibid.
2 Ibn Hishant, vol I, pp. 317-18.
3 Ibid, pp- 319-" 20 *
The Dawn of Prophethood
113
returned a true believer in Islam. He did not, however, declare his faith and kept
on meeting the Apostle ^ secretly. c Uthman ibn Talhah once saw him perform¬
ing the prayer and disclosed his secret to his mother and other tribesmen. The
result was that he was seized and imprisoned, and remained in fetters until the
Muslims first migrated to Abyssinia. When he returned from Abyssinia along
with other refugees, he was a completely changed man. His daintiness and ele¬
gance had given place to such a rugged simplicity that his mother had to leave
him alone instead of rebuking him. 1
There were others, who, afraid of the violent temper then prevailing against
Muslims in Makkah, had sought the protection of their friends who were still
polytheists. One of them was c Uthman ibn Maz f un who was under the pro¬
tection of Walid ibn al-Mughlrah, but as he felt ashamed of being shielded by
anyone other than God, he renounced the protection of Walid. Shortly thereaf¬
ter, he had a heated wrangle with an idolater who struck him so hard on his face
that he lost an eye. Walid ibn al-Mughlrah was present on the occasion; he said
to 'Uthman, "By God, O son of my brother, your eye was once secured against
this injury and you were well-protected”. "Nay, by God,” replied c Uthman ibn
Maz c un “The eye that is still unhurt longs for what has happened to the other
for Gods sake. O c Abd ash-Shams, I am here in the vicinity and shelter of One
who is exceedingly superior to you in honour and glory.” 1
When c Uthman ibn c Affan accepted Islam his uncle Hakam ibn Abi VAs
ibn Umayyah tied him securely with a rope and said, “Have you renounced the
faith of your fathers for a new religion? By God, I will not release you until
you abandon this new belief.” c Uthman ^ firmly replied, By God, I will never
renounce it.” The firmness of c Uthman in his conviction ultimately led
Hakam to unshackle him.” 3 4
Khabbab ibn al-Aratt a companion of the Prophet #, related his own
story: “Some louts of the Quraysh came one day and seized me. Then they kin¬
dled a fire and dragged me into it, while a man kept me down by placing his foot
on my chest.” Khabbab then bared his back which had white scars.
ILL-TREATMENT OF THE PROPHET # BY HIS PEOPLE
The efforts of Quraysh to dissuade the Prophet s Companions # from their reli¬
gion failed miserably, nor did they succeed in stopping the Prophet ^ from
1 TabatfatIbn Sa c d, vol. Ill, p. 82; Ist?&b,v ol. I,p- 2 ^8.
2 Ibn Hishdm , vol. I, pp. 370 ~ 7 i-
3 Tabaqat Ibn Sa c d, vol. Ill, p. 37 -
4 Tabaqat Ibn Sa'd, vol. Ill, p. 117*
114
PROPHET OF MERCY ^
preaching his religion fearlessly. The Quraysh were first annoyed and agitated,
and then dismayed by the growing community of Muslims. They stirred up
some louts and riff-raff against the Apostle who raised a hue and cry against
him, calling him a liar, a sorcerer, a diviner and a poet; they insulted and abused
him and started harassing him on every pretext.
The notables of Makkah assembled one day in the Hijr 1 when the Prophet
was suddenly seen coming into the holy sanctuary. As he passed them walking
round the Kabah, they sneered at him and made caustic remarks. They gave
offence to him similarly for the second and then for the third time he passed by
them. Now, the Prophet ^ stopped and said, “Will you listen to me, O Quraysh?
By Him who holds my life in His hand I bring you a great slaughter.” All of them
were stupefied by these words; some even addressed him graciously to make
amends for their rudeness.
The next day when they had assembled in the Hijr, the Prophet sj§- appeared
again. The Quraysh, who felt ashamed because of the occurrence the day before,
fell upon him as one man. While they mobbed him thus, one of them pulled
the sheet of cloth hanging round his neck which nearly choked his throat. Abu
Bakr <$,, who was present at that moment, thrust himself in between them and
the Prophet #, and with tears in his eyes he cried, “Would you kill a man simply
because he says: Allah is my Lord?” They left the Prophet but fell upon Abu
Bakr dragging him by his hair and beard.
Another time the Apostle had to face a far greater ordeal through the
course of a whole day. Whoever he met, free or slave, cursed or vilified him or
tried to hurt him in some way. He returned to his house and wrapped himself
up because of the torments he had to endure that day. Then it was that God
revealed to him the opening verses of ‘The Enshrouded One’: “O you wrapped
up in thy cloak, arise and warn.” 1
THE SUFFERING OF ABU BAKR
One morning Abu Bakr made bold to invite a gathering of the idolaters to the
true faith in God and His Apostle ^ but they fell upon him furiously and beat him
mercilessly. c Utbah ibn Rabfah inflicted such severe injuries to his face with a pair
of shoes that one could not distinguish the eyes from the nose of his swollen face.
j Hijr, also known as Hijr Tsma il, is the open space between the Kabah and a semicircular wall to its
west, the two extremities of which are in line with the northern and southern sides of the Kabah. The wall
bearing the name of Hatim was raised to mark the original length of the Ka'bah because the Quraysh had,
*rhile reconstructing it before the advent of Islam, reduced the length owing to lack of funds.
z ibn Hisham, vol 1 , pp. 289-91 and Bukhari.
115
The Dawn of Prophethood
Abu Bakr fell unconscious and was taken to his house by Banu Taym, his
kinsmen. In a precarious condition, his life hanging by a thread, he regained
consciousness late in the afternoon, but the first thing he asked was whether the
Prophet was well and safe! His relations rebuked him (for his concern for the
Prophet H, on whose account he had to suffer so grievously). Then, hardly rais¬
ing his voice, he repeated his question to Umm Jamil who had also accepted
Islam. Umm Jamil ^ motioned towards his mother who was standing near her,
but Abu Bakr ^ insisted on knowing about the Prophet saying that there
was no harm in telling him in her presence. At last, Umm Jamil told him that
the Prophet ^ was well but Abu Bakr would not be satisfied until he had
himself seen the Apostle tH, He said, “I have taken a vow that I would not taste
any food or drink anything until I have seen the Prophet ^ myself.” The two
women waited until everybody had departed and then they brought Abu Bakr
to the Prophet ^ who was moved to see his pitiable condition. The Prophet
# prayed for his mother and invited her to accept Islam. It is reported that she
readily pledged her trust in the Apostle of God $. 1
QURAYSH IN A FIX
As the enmity of persecutors increased, so did the number of the Aposdes fol¬
lowers Quraysh were unsure as to how to stop the people taking the Prophet
and his teachings seriously; how to make them turn a blind eye to him and
snub him. Makkah was a commercial centre frequented by tribes from far and
near, and during the Hajj, which was near at hand, more of them were to come
again. The people coming to Makkah had somehow to be kept at a distance from
the Apostle lest they should hear his sermons and swallow his words. They
went to Walld ibn al-Mughlrah, who was old and a man of standing, to seek his
advice. He said, “O people of Quraysh, the time of Hajj has come round when
delegations of the Arabs will come here. They have all heard about this man
(the Prophet ^), so agree upon something so that you do not contradict one
another and each one of you says the same thing.” Different suggestions were
put forward but Walld was not satisfied. At last, he was asked to suggest some
way out. He said, “The most convincing thing in my opinion would be that all
of you present him as a sorcerer. You should say that he has brought a message
by which be creates a rift between father and son, brother falls out from brother,
husband parts company with wife and families break up under his influence.
The Quraysh came back agreeing to the stratagem suggested by Walld. They
i Ibn Kathir vol. I, pp. 439-41-
PROPHET OF MERCY ^
116
sat on different paths, when the time of Hajj commenced, warning everyone
to keep clear of Muhammad repeating what they had already agreed to tell
them . 1 2
HEARTLESSNESS OF THE QURAYSH
The persecutors of the Apostle ^ were consumed by a rancour that disregarded
every consideration of humanity and kinship; their torture was made bitter by
the refinements of cruelty; and their demeanour was lax enough to pollute the
sacred asylum held as the holiest sanctum by the Arabs.
One day while the Apostle $ was praying at the Ka'bah a company of
Quraysh occupied their places in the sanctuary. c Utbah ibn Abi MuTt brought
the foetus of a camel from somewhere and when the Apostle prostrated in
prayer, he laid it on his back and shoulders. The Messenger of God remained in
prostration until his daughter Fatimah came running and threw it off him.
She called down evil upon the man who had done it and the Prophet also
joined her in the imprecation . 1
HAMZAH ACCEPTS ISLAM
Once Abu Jahl happened to pass by the Prophet ^ near Mount Safa. He insulted
the Apostle f§- and heaped all manner of indignities upon him but the Apostle
of God did not answer him back. Meanwhile, Hamzah % had returned from
the chase with his bow hanging by his shoulder. Hamzah ^ was essentially a
warrior, the bravest and the most courageous amongst Quraysh. A slave woman
belonging to Abdullah ibn Jad c an told him what had happened to his nephew.
Hamzah <$, angrily turned back to the holy Mosque where Abu Jahl was sitting
with his friends. Going straight to Abu Jahl, Hamzah proceeded to strike his
bow upon his head, saying, “Dare you insult and abuse him when I follow his
religion and say what he says?” Abu Jahl kept quiet while Hamzah 4$, returning
to his nephew, declared himself a convert to Islam. The Quraysh were put to a
great loss by the conversion of a man of unquestionable character and legendary
courage . 3
1 Ibn Hi sham, vol. 1, p. 270.
2 Bukhari, chapter titled, Anecdotes on What the Apostle and his Companions Endured in the Hands
of the Polythesists of MakJcah'
3 Ibn Htshdm. vol I, pp. 291-92.
H7
The Dawn of Prophethood
PROPOSAL OF C UTBAH TO THE PROPHET ^
The number of the Prophets followers m increased day by day threatening to
turn the tide against Quraysh; they felt the situation highly embarrassing but
were unable to do anything to stem the tide of Islam. c Utbah ibn Rabfah, the
old and wise patrician of Quraysh realised that he must find a way to patch up
the differences with the Apostle He consulted Quraysh to make some con¬
cessions to the Apostle so that he might give up his mission. The Quraysh
thought it to be a workable proposition and allowed him to negotiate with the
Prophet ^ on their behalf.
‘Utbah went to the Apostle ^ and sat by his side. He said, “O my nephew,
you know the worthy position you enjoy among us. But you have created a rift
in your people by ridiculing them, insulting their gods as well as their religion,
declaring their forefathers heathens and denying their customs. Now, listen to
me, I will make some suggestions, haply you may find one of these acceptable.”
“0 Abu T-Walld,” 1 replied the Prophet “go on, I am listening.” c Utbah con¬
tinued, “My nephew, if you wish to profit from what you preach, we will collect
enough that you will be the richest of us; if you desire honour, we will make you
our chief and leave every decision to your choice; if you aspire to kingship, we
will recognise you as our monarch; and if you are possessed of a ghost or a jinn
of which you have no remedy, we will find a skilful physician for you and spend
our wealth lavishly until your health is completely restored.”
The Apostle listened patiently. When c Utbah had finished, he asked, “Is it
all that you have to say?”
“Yes,” replied c Utbah.
“Now listen to me,” said the Prophet “In the name of God, the Compas¬
sionate, the Merciful...” and he continued to recite Surah Fussilat, 2 ending the
recitation at a place of prostration. 3 When c Utbah heard the revelation, he lis¬
tened with rapt attention, putting his hands behind him and leaning on them.
The recitation ended, the Prophet fijl prostrated and then said to Utbah, Abu
T-Walid, you have heard what you have heard, now it is for you to decide.
When Quraysh saw c Utbah returning, they said; I swear by God, he comes
with an altered expression on his face.” And, when he came near they asked him
what had happened.
“I have heard a discourse the like of which I have never heard before. I swear,
»
1 Father of Walld.
2 Surah 41: “They are expounded”.
3 Verse 37.
I
118 PROPHET OF MERCY s&
by God, O Quraysh, that it is neither poetry, nor spells, nor witchcraft. Take my
advice and let this man be.”
The Quraysh reviled c Utbah, and said, “You have been bewitched by his
tongue.”
This is my opinion,” replied c Utbah, “Now you may do whatever you see fit.”'
MUSLIMS MIGRATE TO ABYSSINIA
The Apostle ^ saw his followers stand their ground in spite of persecutions, and
his heart was laden with grief. And since he could do nothing to protect them,
he advised them to migrate to the country of the Christian ruler, Negus of Abys¬
sinia, who was known to be just and kind-hearted. It was a friendly country, said
the Apostle where the Muslims could remain until such time as God relieved
them of their distress.
Thereupon a group of Muslims left Makkah for Abyssinia, a total of ten men
and four women among them; this was the first migration in the history of Islam.
£ Uthman ibn Maz c un ^ was elected leader of this first group of emigrants, who
included the Apostles daughter Ruqayyiah and her husband c Uthman b.
Affan jtyb. After them Ja c far ibn Abl Talib % departed from Makkah, then a num¬
ber of Muslims withdrew, one after another. Some went alone, others took their
families with them. A total of eighty-three persons are reported to have fled
to Abyssinia. 1 2
Fleeing the persecution of Quraysh was not the sole objective but that it also
provided an opportunity to spread the message of Islam, and lessen the fears of
the Apostle for his Companions. Indeed, the amalgam of both rich and poor,
young and old, man and woman of these first emigrants portrays the power of
Islam to overcome social divides and thereby highlights its universal and inclu¬
sive message.
QURAYSH PURSUE THE MUSLIMS
The news that the Muslims were living in peace in Abyssinia reached Makkah
and the faces of Quraysh clouded over. They decided to send Abdullah ibn Abl
Rabfah and Amr ibn al- c As ibn Wail as their emissaries, laden with the
choicest presents of Makkah for the Negus, his nobles and chiefs, to bring the
exiles back from Abyssinia. The agents of Quraysh first bribed the courtiers of
1 Ibn Hi sham, voJ. I, pp. 293-94-
2 Ibn Hishdm, vol. I, pp. 320-21.
119
The Dawn of Prophethood
the Negus with their presents to espouse their cause before the king. Then they
took their presents to the Negus and said:
Some foolish young men of our people have taken refuge in your majesty’s
country. They have abandoned their own religion but neither accepted yours,
and have invented a new faith of which we know nothing, nor do you. Our
nobles, who are their elders and guardians, have sent us to your majesty to get
the exiles back from you, for they are nearer to them and know their faults.
The courtiers of the Negus who had his ear came out with one voice, “They
are correct, surrender the refugees to them”. But the Negus was enraged; he dis¬
liked to forsake those who had sought his shelter. He said, “No, by God, I will not
surrender them. Thereafter he summoned the Muslims to his court where his
bishops were present, and asked the Muslims, “What is that religion for which
you have forsaken your people, and neither accepted my religion nor any other?”
JA c FAR’s PORTRAYAL OF ISLAM AND IGNORANCE
Ja c far ibn Abl Talib «$,, the cousin of the Prophet then rose to answer the
king’s query. He said: ‘
0 King, we were an unenlightened people plunged in ignorance. We worshipped
idols, we ate carrion, and we committed abominations; we broke natural ties, we
ill-treated our neighbours and our strong devoured the weak. We thus lived until
God raised among us an Apostle fjft, of whose noble birth and lineage, truthful¬
ness, honesty and purity we were aware. He invited us to acknowledge the Unity
of God and to worship Him, and to renounce the stones and idols we and our
forefathers used to venerate. He enjoined us to speak the truth, to redeem our
pledges, to be kind and considerate to our kin and neighbours; he bade us refrain
from every vice, bloodshed, shamelessness, untruth and deceit; and asked us not
to encroach upon the property of orphans nor to vilify chaste women. He com¬
manded us to pay divine honours to Allah alone and associate naught with Him;
he ordered us to offer prayers, spend in charity, to observe the fast [thus enume¬
rating other injunctions of Islam]. We acknowledged his truth and believed in
him; we followed him in whatever he brought from God; and we worshipped only
One God, associating naught with Him. We treated as unlawful what he forbade
and accepted what he made lawful for us. Hence our people were estranged, they
persecuted us, tried to seduce us from our faith and forced us to take the idols back
in place of our God; and they pressed us to return to the abominations we used
to commit before.
So when they tortured us and grinded us under their tyranny and stood
between us and our religion we fled to your country, having chosen you above
120
PROPHET OF MERCY $
others as our refuge. We have come here, O king, to your country seeking your
protection and we do hope that we shall not be dealt with unjustly.
Negus listened patiently to Ja c far ibn Abl Talib Then he asked Ja c far 4$ if he
had something brought by his Prophet from God. Ja c far replied in the affirm¬
ative. Negus asked him to recite it, and thereupon Ja c far recited the opening
verses of Surah Maryam Negus wept until his beard was wet; the bishops wept
until their scrolls were wet with their tears.
Indeed the wise words of Ja c far ibn Abl Talib before this King reveals the
astuteness of the Apostles Companions sj£, which could only be derived from a
heavenly source aiming to aid this religion and make it triumph above all oth¬
ers. To speak pertinent words of advice and truth, especially when one is in the
minority, is far more challenging than any debate. 2
DISCOMFITURE OF THE QURAYSHITE EMISSARIES
“Of a truth, this and what Jesus & brought are radiations from the same Heav¬
enly light”, said the Negus. Then turning to the envoys of the Quraysh he con¬
tinued, “You may go. By God, I shall never give them up to you.”
Now, the shrewd poet c Amr ibn al-As ^ flung his last shot—and a deadly
shot, too—for he said, “O king, they assert a dreadful thing about Jesus which
is even unwholesome to repeat before you.”
Negus demanded from Ja c far 4 $, “What do you say about Jesus ^?” Ja c far ibn
Abl Talib replied, “We say about him that which our Prophet 0 has taught us.
He was creature of God and His Prophet, and His Spirit, and His Word, which
was cast undo the blessed Virgin Maryam
Negus took a straw from the ground and said, “By God, Jesus, son of Mary,
does not exceed what you have said by the length of this straw.”
Negus treated the Muslims with honour and pledged his protection to them.
Both the crestfallen envoys of Quraysh had to leave Abyssinia in great shame
while the Muslims lived there in peace and security. 3
The migration of the Muslims to Negus took place in the fifth year of prophet-
hood, Ja c far and a number of Companions ^ remained there until 8 ah. He
returned to the Apostles side ^ for the Battle of Khaybar, thus remaining in
Abyssinia for fifteen long years. In that time, the Muslims came to the aid of
Negus in times of war, never forgetting his favour on them 4 and hence showing
1 Chapter 19: “Mar/*.
2 Quoted from the author’s book ,'Rawaf min Adab ad-Da c wah fil Qur’an‘ pp.m-123
3 Ibn Hisham, pp.334-38-
4 Musnad Ibn Hanbai, vol. I, p .203
The Dawn of Prophethood 121
them the good moral character of those who submit to God. Their presence in
the land was one way of propagating Islam in one of the most tolerant lands of
Christianity at the time. Sadly there are no records of the events that took place
there over this period.
C UMAR EMBRACES ISLAM
Islam was then strengthened by the conversion of c Umar to the truth brought
by the Aposde of God s§^ c Umar was one of the nobles of Quraysh, broad shoul¬
dered, tall and brave. He was feared and respected by all. The Apostle ^ wished
that he should accept Islam; for he often prayed to God to show him the right
path.
Fatimah bint al-Khattab 0$, the sister of c Umar accepted Islam and
shortly thereafter her husband SaTd ibn Zayd too, followed suit. But both
kept it a closely guarded secret since they feared the violent bent of c Umar s ^
nature. They knew that c Umar was a zealous adherent of the religion of his
forefathers and carried a bitter aversion to the new faith in his bosom. Khabbab
ibn al-Aratt % secretly taught the Qur’an to Fatimah bint al-Khattab «$, after
her conversion.
c Umar ^ planned one day to murder the Apostle sjj^. He sallied forth, with a
sword hanging from his neck, to find out the house near Mount Safa where the
Apostle $j| and his Companions were reported to have assembled. Nu c aym
ibn Abdullah who belonged to c Umar s tribe of Banu Adi, and had already
acknowledged faith in the Prophet |j|, happened to see c Umar % on the way,
armed and fiercely excited. He asked, “ c Umar, where are you going?”
“I seek Muhammad,” was c Umar’s reply, “and I will slay him. He has forsaken
our religion, shattered the unity of Quraysh, ridiculed them and vilified their
gods. Today I will settle the affair once for all.”
“Anger has blinded you,” retorted Nu c aym would it not be far better to
put your own family in order?”
c Umar was taken aback. He asked, “And who are they in my family?
Nu‘aym ^ replied, “Your brother-in-law and cousin Sa Id ibn Zayd and your
sister Fatimah. They have given faith to Muhammad and accepted his religion.
Better deal first with them.”
c Umar 4$, forthwith hurried on to the house of his sister. Khabbab was at
the time reading Surah Tdha' to the couple from a manuscript he had with him.
When they heard the footsteps of ‘Umar i$, Khabbab hid himself in a small
1 Chapter 20.
122
PROPHET OF MERCY 3 $
room inside and Fatimah ^ hurriedly concealed the manuscript beneath her
thigh. But as c Umar 4$, had already heard Khabbab reciting the scripture, he
demanded on entering the house,“What was that gabble I heard?”
“Nothing,” said both, “what have you heard?”
“Yes, I have heard,” rejoined TJmar angrily. “I know that both of you have
joined the sect of Muhammad.” With these words c Umar threw himself upon
his brother-in-law. Fatimah rushed in to save her husband but c Umar struck
her hard and wounded her.
All this had come off abruptly; but now both husband and wife boldly
asserted: “Yes, we are Muslims. We believe in Allah and His Apostle Do what¬
ever you will ”
c Umar ^ saw the blood flowing from the wound he had inflicted on his sister.
His anger gave place to shame coupled with admiration for her courage. Cooled
down, he asked for the manuscript which he had heard Khabbab ^ reading. He
said “Show me the manuscript. I want to know what Muhammad has brought.”
c Umar knew the art of reading and writing.
Fatimah however, replied, “I fear what you might do with it.” c Umar
promised with solemn assurances not to destroy it. Fatimah too, thought that
he might change his views after reading the scripture. She said to him politely
but firmly, “My brother, you are unclean because of your polytheism, and only
the pure can touch it.” c Umar rose and took a bath. His sister then gave him
the pages on which Surah Tahd was written.
He had read only a few lines when he exclaimed in amazement, “How noble
and sublime is this speech!” Thereupon Khabbab *$> came out of his conceal¬
ment and said, “O c Umar, by God, I hope that Allah would bless you with His
Apostles call for 1 heard him but last night imploring God earnestly:‘O Allah,
strengthen Islam by Abu ’ 1 -Hakam 1 or c Umar ibn al-Khattab/ Now, c Umar, have
some fear of God.”
c Umar asked Khabbab to lead him to the Apostle ^ so that he might
accept Islam. Khabbab ^ told him that the Apostle ^ was in a house at Safa
with his Companions and c Umar immediately took his sword and made
for the Apostle When c Umar knocked at the door that Khabbab ^ had
indicated to him, one of the Companions got up and looked through a chink in
the do or to make sure of the newcomer. Finding c Umar % girt with his sword,
he hurried back frightened to report, “O Apostle of Allah, c Umar ibn al-Khattab
here with his sword.”
Hamzah intervened to say, “Let him in. If he comes with peaceful intent.
i Abu Jahl.
The Dawn of Prophethood 123
it is alright; if not, we will kill him with his own sword.” The Apostle # gave the
word to let ‘Umar in and the companion opened the door.
As c Umar % entered the door, the Apostle *§ went forth to meet him in the
room. He seized his cloak and pulling it rather violently, said to c Umar “Why
have you come, O son of Khattab? By God, I see that some calamity is to befall
you before your final summoning.”
But Umar replied submissively, “O Messenger of Allah, I have come to
attest my faith in Allah and His Apostle fH- and what he has brought from God.”
The Apostle ^ raised the cry of Allahu Akhar so loudly that all the Compan¬
ions present in the house knew that c Umar, had accepted Islam. 1
‘Umar’s conversion was a turning point in the fortunes of Islam: it made
Muslims feel confident and strengthened. Hamzah had already accepted
Islam. And now ‘Umar’s conversion, the Muslims knew, was likely to set Quraysh
jittering. Indeed, they were particularly embittered about ‘Umar’s conversion.
The Muslims were thus not mistaken in their reckoning that nobody’s accept¬
ance of Islam made such a stir nor created such a tense excitement as did that
of‘Umar «$,.
‘Umar ^ proclaimed his faith publicly. As soon as Quraysh came to know
about it, they drew the sword against ‘Umar but found him prepared to take the
field. Ultimately whoever valued their life dared not pick quarrels with ‘Umar <$,
and they decided to keep their hands off him. 2 -
BOYCOTT OF BANU HASHIM
The spread of Islam among the tribes further angered Quraysh. They came
together and decided to draw up a decree ostracizing Banu Hashim and Banu
‘Abd al-Muttalib. It was decided that nobody should marry the women of these
two clans nor give their women to them in marriage; neither should anyone buy
from them nor sell to them. Having solemnly agreed to these points, the agree¬
ment was put into writing and the parchment was hung in the Ka bah in order to
give it a religious sanction thereby making it mandatory for all.
IN THE SHI‘B ABl TALIB
Banu Hashim and Banu 'Abd al-Muttalib joined Abu Talib after the boycott was
enforced and withdrew to a narrow glen or wadi known as Shi'b Abi Talib. It
1 Ibn Hisham. vol. I, pp. 342-46.
2 Ibn Hisham, vol. I, p. 349-
124
PROPHET OF MERCY g§-
was the seventh year of the Prophet s mission Abu Lahab ibn c Abd al-Muttalib,
however, decided to side with Quraysh, leaving his kith and kin who were under
the ban. Weeks and months passed and the people of Hashim lived in misery
and hunger. The ban was so rigorously enforced that the Prophet s clan was
reduced to eating acacia leaves, and the cries of hungry children echoed all over
the valley.
The caravans passed peacefully through the streets of Makkah but Quraysh
told the merchants not to buy or sell anything to the two forsaken clans with the
result that they pegged the prices so high that it was well nigh impossible for the
beleaguered people to purchase even the bare necessities.
The decree of proscription lasted three years. Banu Hashim and Banu c Abd
al-Muttalib lived in exile and endured the hardships of the blockade. But not all
the people of Quraysh were utterly depraved. Those among them who were well-
natured and kind-hearted occasionally supplied food to the exiles secretly. How¬
ever, the Apostle never ceased preaching the message he had brought to his own
people, and even to others, whenever he found the opportunity. Banu Hashim on
their part endured every trouble with exemplary patience and fortitude.
ANNULMENT OF THE DECREE
The pitiable condition of the exiles gave rise to a feeling of indignation against
the ban among the gracious and genial sons of the desert. Hisham ibn c Amr ibn
Rabi c ah took the initiative to end the boycott. He was amiable and kind-hearted
as well as highly esteemed by Quraysh. He contacted some other considerate and
well-disposed persons and put them to shame for allowing the tyranny to linger
on. At last, Hisham supported by four other persons agreed to stand together till
the decree of the boycott was cancelled. On the morrow, when the Quraysh had
assembled in the sanctuary, Zuhayr whose mother c Atikah was daughter of c Abd
al-Muttalib, cried out to the people, “O you people of Makkah, shall we eat and
drink while Banu Hashim die of hunger, unable even to buy or sell? By God I
will not take rest until this cruel and unjust decree is torn to pieces.”
Abu Jahl tried to intervene but found everybody against him. Mut c im ibn
Adi then went up to tear the document to pieces but he found that with the
exception of the words “In Thy name, O Allah” the rest of the document had
already been eaten up by white ants. (The Apostle $ had already told his uncle,
Abu Talib, that God had given white ants power over the document.)
The blighted document was, however, taken out and thrown away and thus
ended the boycott and what was written on it. 1
j Ibn Hisham, vol. I, pp* 350 - 5 1 '
125
The Dawn of Prophethood
DEATH OF ABU TALIB AND KHADljAH
Soon after the end of the boycott, in the tenth year of his mission, the Prophet
# lost Abu Talib, his uncle, and his loving wife, Khadljah g$. Both were his pro¬
tectors—tried and true helpers devotedly attached to him. Their deaths meant a
great misfortune to the Apostle ^ who was to face many a trouble in succession
soon thereafter.
SPARKLING SYMPHONY OF THE QUR’AN
At-Tufayl ibn c Amr ad-Daws! was a prominent poet honoured by the Arabs.
When he came to Makkah, some of Quraysh warned him against meeting the
Apostle They told him, as usual, that Muhammad had created dissensions
among the Quraysh and so he had to be careful lest he should also fall under
the Prophet’s spell |§>. At-Tufayl relates: “By God, they were so insistent that I
decided not to listen or speak to him. I went so far as to stuff cotton in my ears
before going to the holy mosque. Suddenly, my eyes met the Apostle who
was offering prayer near me. I stood by his side and thus God caused me to hear
something of his speech. It was beautiful and noble. I thought, my mother curse
me, I am a poet and a connoisseur; no good or evil in a speech can elude me.
Why should anything prevent me from listening to this speech? If it is good I
shall accept it; if bad, I shall reject it.”
He met the Apostle at his house where he invited him to accept Islam and
recited the Qur’an to him. At-Tufayl % accepted Islam and went back to his
tribe determined to preach the faith of God. He refused to do anything with his
household members until they had also acknowledged God and His Apostle
All of them became Muslims and Islam spread thereafter in the tribe of Daws. 1
Abu Bakr used to pray within his house. Not being satisfied with it, he
selected a place in the courtyard of his house where he started offering prayers
and reciting the Qur’an. Abu Bakr was tender-hearted and when he recited
the Qur’an, shedding tears all the while, youths, slaves and women used to gather
round him listening to his recitation. Now, the chiefs of Quraysh took alarm at
Abu Bakr’s recitation of the Qur’an and sent for Ibn ad-Dughunnah who had
pledged protection to Abu Bakr
When Ibn ad-Dughunnah came, they said to him, We accepted your pledge
of protection to Abu Bakr on the condition that he prays inside his house,
but he has started praying and reciting in the open. We fear he might seduce our
women and children. Now if he agrees to offer his prayers secretly within his
i Ibn Hisham, vol. I, pp. 382-84.
9
126
PROPHET OF MERCY #
house, it is well and good, otherwise he should renounce your protection. We
neither want to make you break your word nor can we allow him to do it openly.
Ibn ad-Dughunnah informed Abu Bakr <$, of what he had been told by
Quraysh,but he replied, “I renounce your guarantee; I prefer the protection and
guarantee of my Lord.” 1 2
JOURNEY TO TaTf
The death of Abu Talib signalled the beginning of a difficult time for the Apos¬
tle None of the Quraysh dared touch the Apostle during the lifetime of
Abu Talib but now that restraint was gone. Once, dust was thrown on his head.
Quraysh insulted and mocked at the Aposde ^ and made caustic remarks about
Islam. When the pagans persisted with their scoffs and scorn and contumacious
behaviour, the Apostle ^ thought of going to Ta’if to seek the help of Thaqif.
The Prophet ^ intended to invite them to Islam for he hoped that they would
receive his message with sympathy. This was a reasonable expectation as he had
spent his childhood with Banu Sa c d, a who were settled near Ta’if.
Ta’if was a beautiful city, second only to Makkah in its population and pros¬
perity, and held an important position in the Peninsula as alluded to in this verse
of the Qur’an.
And they say: If only this Qur’an had been revealed to some great man of the two
towns (Makkah and Ta if ). 3
Ta’if is located seventy five kilometres South-East of Makkah, 4 on the foothills of
Mount of Ghazwan which stands at six hundred feet. The city derives its name
from the walls which use to surround it; its ancient name was Wajj. Ta’if was also
a religious centre; the temple of al-Lat in that city was visited by pilgrims from
every part of the country and thus it vied with Makkah which housed Hubal,
the chief deity of Arabia. Ta’if was, as it still is, the summer resort of the Makkan
aristocracy. An Umayyad poet, c Umar ibn Rabfah said about his beloved:
Winter in Makkah, living in clover,
In Ta if she spends the summer.
1 Bukhari in the section on. Hijrah, on the authority of‘A'ishah
2 Authorities hold the view that the Prophet undertook the journey to Ta’if towards the end of
ShawwaJ in the tenth year of Apostleship {Khatim an-Nabiyyin, vol. I. p. 580, by Shaykh Muhammad Abu
Zahrah and Tabaqat Ibn Sad, vol I, p.221).
3 Qur'an 43:3.
4 Tdrikh Al^Arab Qabl al-Islam, vol. IV, p.142
127
The Dawn of Prophethood
The inhabitants of Ta’if were endowed with large cultivations and vineyards,
and were wealthy and prosperous. They had become conceited and boastful
answering to the following description of the Qur anic verses:
And We sent not unto any township a Warner, but its pampered ones declared: Lo!
we are disbelievers in that which ye bring unto us.
And they say: We are more (than you) in wealth and children. We are not the
punished! 1 2
In Ta’if, the Apostle # (accompanied by his freed slave, Zayd ibn Harithah <$,)
first met the chiefs and leaders of Thacjlf, whom he invited to accept Islam. They
were, however, rude and discourteous in their behaviour toward the Apostle
Not content with their insolent replies, they stirred up some rabble of the town
to harass the Apostle These riff-raff followed the Prophet abusing and
shouting and pelting him with stones until he was compelled to take refuge in
an orchard. The Apostle ^ had thus to endure even more troubles in Ta’if than
he had faced in Makkah. These louts standing on either side of the path hurled
stones at him until his feet were injured and smeared with blood. Their oppres¬
sion weighed so heavily upon the Apostle ^ that in a state of constriction a
prayer came to his lips, complaining of his helplessness and pitiable condition
and seeking the succour of God.
“0 Allah”, said the Prophet “to You I complain of my weakness, my lack of
resources and humiliation before the people. You art the Most Merciful, the Lord
of the weak and my Master. To whom wilt You confide me? To one estranged,
bearing ill will, or an enemy given power over me? If You art not wroth with me,
I care not, for Thy favour is abundant for me. I seek refuge in the light of Thy
countenance by which all darkness is dispelled and every affair of this world and
the next is set right, lest Thy anger should descend upon me or Thy displeasure
light upon me. I need only Thy pleasure and satisfaction for only You enabled
me to do good and evade evil. There is no power and no might save in You. ’
The Lord then sent the angel of the mountains who sought the Prophets
permission to join together the two hills between which Ta if was located but
the Messenger of God replied, “No, I hope God will bring forth from their loins
people who will worship God alone, associating nothing with Him.
Moved to compassion by the distress of the Aposde Utbah ibn Rabi ah
1 Qur an 55;34~35-
2 Muslim, Kitab al-Jihad. It was narrated that after the death of the Messenger of Allah (peace be upon
him), many of the Arab tribes became apostates apart from Quraysh and Thaqif, who remained steadfast
and contributed greatly to the success of the Islamic conquests beyond the Arabian Peninsula, Al Bidayah
wa An-Nihayah, vol. VI, p.304.
128
PROPHET OF MERCY ^
and Shaybah ibn Rabfah sent for 'Addas one of their young Christian slaves,
and told him to take a bunch of grapes on a platter to the Apostle 'Addas took
the platter to the Apostle ||. He observed the kind demeanour of the Apostle
^ and talked to him and instantly gave witness to his faith in Allah and His
Apostle
The Apostle sgk thus returned to Makkah where the Quraysh were as bitterly
opposed to him as ever, deriding and annoying and assailing him day after day.
THE ASCENSION
It was during this period that the Prophet found himself transported at night
to the Ka'bah and from there to the place of the Solomon’s Temple in Jerusalem,
where Masjid al-Aqsa now stands; and was then borne to the celestial regions
where he witnessed the seven heavens, met the prophets of yore and beheld the
remarkable sign of divine majesty 2 about which the Qur’an says:
The eye turned not aside nor yet was overbold, verily, he saw one of the greater
revelations of his Lord . 3
The occurrence of the event at that time was meant to confer dignity upon the
Apostle It signified a noble hospitality from God in order to console and
alleviate the feelings of distress that the persecution of the pagans at Ta’if had
caused him. On the morrow of the Ascension the Apostle ^ told the people
about his nocturnal journey, but Quraysh mocked and shook their heads say¬
ing that it was inconceivable and beyond the bounds of reason. When Abu Bakr
saw Quraysh accusing the Apostle # of falsehood he said, “What makes you
wonder about it? If he has said this, it must be true. By God, he tells me that
revelation descends on him from the Heaven in a trice during the day or night
and I avouch him. This is even more unimaginable and difficult than what seems
to astound you.” 4
THE REAL SIGNIFICANCE OF THE ASCENSION
The ascension did not break through the mundane only to reveal the hidden phe-
1 Ibn Hisham, vol I. pp. 419-22, Ibn Kathir, voL II, pp. 149-53, Zdd al-Ma c dd, vol. I, p. 302.
2 There is some disagreement about the exact timing of the events, although the majority hold the
view that it took place on the 27* of Rajab, a few months before the Hijrah and after the trials of Ta’if,
Kh&tam an-Nabiyyin by Muhammad Abu Zuhrah, vol. I, p.596.
3 Qur'an 53:17-18/10 understand the significance of Ascension, see Shah Wall Allah’s 'Hujjat Allah
al-Balighah’.
4 Ibn Kathir, vol. II, p. 9 <> and Ibn Hisham, vol. I, p. 399-
129
The Dawn of Prophethood
nomena of the kingdom of God in the Heavens and the earth to the Prophet of
Islam, rather, this prophetic journey was of tremendous importance and alluded
to a number of other significant and profound realities of far-reaching concern
to humanity. The two Surahs of Isra and An-Najm revealed in connection with
this heavenly journey indicate that Prophet Muhammad $ was charged with
the office of prophethood for both the Houses of God, those in Jerusalem and
Makkah, and was sent as the leader of the east and the west or the entire human
race to the end of time. As the inheritor of all the prophets of old, he represented
the fulfilment and consummation of mankind’s religious development. His
nighdy journey from Makkah to Jerusalem expresses, in a figurative way, that his
personality unified Bayt al-Haram 1 * and Masjid al-Aqsa . 1 That all the prophets
arranged themselves behind him in the Masjid al-Aqsa shows that the doctrine
of Islam, preached by him, was final, universal and all-comprehensive—meant
for every class and section of human society throughout the ages.
The event is, at the same time, indicative of the comprehensiveness of the
Holy Prophet’s apostleship ^§>, the place accorded to his followers in the great
task of humanity’s guidance and the distinctive character of his message.
Truly speaking, the ascension of the Apostle ^ represents a line of demar¬
cation between the regional, limited and variable rules of divine guidance
entrusted to the prophets of old and the global, comprehensive and abiding
principles of faith vouchsafed to the universal leader of human race. Had the
Apostle been a sectional or regional guide, a national leader, the saviour of
any particular race or the restorer of glory to a particular people, there would
have been no need to honour him with ascension to the heavens nor would he
have been required to perceive the hidden phenomena of the Heavens and the
earth. Neither would it have been necessary to create the new link between the
celestial and the earthly planes of the Divine Kingdom; in that case the confines
of his own land, his surroundings, environs and the times would have been suf¬
ficient; and there would have then been no need for him to divert his attention
to any other land or country. Neither his ascension to the most sublime regions
of the Heaven and to the “Lote Tree of the Farthest Limit 3 nor the nocturnal
Journey to far away Jerusalem then in the grip of the powerful Christian Empire
of Byzantium would have been necessary at all.
The ascension of the Apostle was a divine proclamation that he tran-
i The Ka^ah at Makkah.
z The Dome of the Rock at Jerusalem.
3 The Qur’anic expression Sidrat al-muntahd (cf. Qur an 53:14) alludes to the shady lote tree o ara
dise. According to some of the earliest commentators of the Qur an, the divine writs are first sent to
lote-tree from where the angels bring them to earth.
130
PROPHET OP MERCY $
scended the category of national or political leaders whose endeavours are lim¬
ited to their own country and nation. For they serve the nations and races to
which they belong and are a product of their time, they serve the need of a
particular juncture. The Apostle of Islam on the contrary, belonged to the
luminous line of the messengers of God who communicate the inspired mes¬
sage of Heaven to the earth. They are the links between God and His creatures.
Their messages transcend the limitations of time and space, race and colour and
country and nation, for they are meant for the exaltation of man regardless of
his colour, race or country.
OBLIGATORY PRAYERS
On this occasion, God made fifty prayers a day obligatory upon the Apostle
and his followers. The Apostle constantly implored God to alleviate the bur¬
den of prayers until the Lord limited these to only five daily prayers. The Lord
was pleased to decree that whoever properly performs these five prayers every
day would be recompensed as if he had performed all the fifty daily prayers
enjoined initially . 1
TRIBES INVITED TO ISLAM
Thereafter the Apostle # started contacting the members of different tribes who
came to Makkah for pilgrimage. He would explain to them the doctrines of
Islam and ask them to support him in his mission. He often told the tribes¬
men, “O ye people, I have been sent to you as the messenger of God to call you
to worship Him, to call on you to associate nothing with Him and to renounce
everything you have elevated as His equal. Believe in God and His Apostle and
protect me until I have made clear that which God has sent to me.”
Whenever the Apostle # contacted any tribe and finished his invitation to
them, Abu Lahab usually stood up to say, “O ye people, the fellow wants you to
cast off your obedience to al-Lat and al-Uzza and your allies, the jinn, and to
exchange your gods for the wickedness and innovation he has brought. Don’t
take orders from him nor pay him any heed .” 1
THE RISKY PATH TO ISLAM
The way leading to Allah and Islam was fraught with grave danger and anyone
i Bukhari, Kitab as-$alat.
z I bn Hi sham, vol I, pp. 422-23.
131
The Dawn of Prophethood
who wanted to walk the path had to be prepared for hardship. Makkah had
become so unsafe and unprotected for the Muslims that acceptance of Islam
meant taking ones life in ones hand.
The story of Abu Dharr Ghifari s % conversion to Islam, recorded in the
words of 'Abdullah ibn 'Abbas indicates how perilous it had become even to
call upon the Apostle # in those days.
When Abu Dharr heard of the advent of the Prophet he said unto his brother:
Proceed to that valley and enlighten me about the man who claims to be a prophet
and to receive communications from Heaven. Listen to some of his sayings and
then return unto me.’—So the brother went forth, reached the Prophet # and
heard some of his sayings. Thereafter he returned to Abu Dharr and said unto
him: l I found that he enjoins the highest principles of morality, and that his speech
is not poetry.’ But [Abu Dharr] said: You have not been able to satisfy me.
Thereupon he took some provision, together with an old waterskin full of
water, and proceeded to Makkah. He went to the mosque (Ka c bah) and began
to look for the Prophet for he knew him not, and was loath to ask about him;
and thus he spent part of the night. Thereupon c Ali saw him and knew him to be
a stranger; and when [Abu Dharr] met All, he went with him [to his house]. And
until daybreak neither of the two asked any questions of the other. Then (Abu
Dharr] betook himself with his waterskin and his provisions to the mosque and
passed that day until evening without finding the Prophet although he saw
him in the mosque. Then he returned to his resting place. And ‘All passed him
and said:Ts it not time that a man should know his abode?’And he made him rise
and took him to his house, neither of the two asking any questions of the other.
And on the third day ‘All did likewise, and [Abu Dharr] stayed with him. There¬
after [ c Ali] said: ‘Will you not tell me what has brought you here?’ [Abu Dharr]
answered: ‘I will do so if you promise me that you will guide me aright’And [All]
agreed to this. Thereupon [Abu Dharr] told him [all]. [All] said:‘Behold, it is true,
and he is [indeed] an Apostle of God! Tomorrow morning, then, follow me. If I
see any danger for you, I shall stop as if to pass water; but if I go on, then follow
me and enter the place which I enter’ [Abu Dharr] did so, and followed the other
until he entered the Prophet’s house and [Abu Dharr] went in with him. Then
he listened to some of the Prophet’s sayings and embraced Islam on the spot.
Thereupon the Prophet said unto him: ‘Return unto your people and inform
them [about me] and await my bidding’. [Abu Dharr] said: By Him in Whose
hand is my soul, indeed, I shall loudly proclaim this [truth] among them!
“Then he left and went to the mosque and called out at the top of his voice: I
bear witness that there is no deity but God, and that Muhammad is the Apostle of
God;’ Thereupon the people [of Makkah] fell upon him and beat him and threw
132
PROPHET OF MERCY Si
him to the ground. And there came ‘Abbas, who knelt down to see to him and
said to the people: ‘Woe unto you! Know you not that he belongs to [the tribe of]
Ghifar, and that your merchants’ road to Syria [passes! through their country?
And so he rescued him from them. On the morrow [Abu Dharr] did the same
again, and they fell upon him and beat him, and [again] ‘Abbas rescued him .” 1
THE BEGINNING OF ISLAM AMONG THE ANSAR
The Apostle ^ met some of the Ansar belonging to Khazraj at Aqabah , 2 when he
went to preach Islam to the tribes during the time of pilgrimage. He told them
about Islam and called on them to serve God alone, and then recited some of
the Qur’an to them. These people lived in Yathrib side by side with the Jews who
often told them that an Apostle of God ^ was soon to come, and so they said to
one another: “By God, this is the same Prophet of whom the Jews informed us!
Lo! Let no one proceed you in accepting his message.” Thereupon they accepted
his teachings and embraced Islam. They also said to the Apostle U*, “When
we left our people discord and conflict and enmity divided them more than
any other. Perhaps God will unite them through you. We shall inform them to
accept this religion of yours which we have accepted, and if God unites them
through you, then no man shall be more honoured than you .” 3
These men returned to their homes after accepting Islam, where they told
others about the Apostle and invited them to accept the new faith. Islam
quickly spread in Madinah until there was no home of the Ansar wherein the
Apostle ^ was not mentioned . 4
FIRST PLEDGE OF C AQABAH
During the pilgrimage, the following year twelve men belonging to the Ansar
met the Apostle # at Aqabah. They pledged themselves to the Apostle *§ under¬
taking neither to commit theft nor fornication, nor to kill their children, to obey
him in what was right, and to associate nothing with God. When these people
left for Madinah, the Apostle sent Mus c ab ibn c Umayr % with them to teach
1 Bukhari , “Abu Dharr’s conversion to Islam".
2 Aqabah means a deep valley. In the hills at Mina a culvert facing Makkah is known by that name.
The place being near Jamrat-al-Kubra, is also known as Jamrat al-Aqabah. Now a mosque stands there to
mark the place where the Prophet met the Ansar. Here pilgrims returning from Arafat spend the three
nights of e Id al-Adha. Even in pre-Islamic times this was the custom of the heathen Arabs who had pre¬
served the ancient ceremonies of the pilgrimage.
3 Ibn Hishdm,vo\. I,pp. 428-29-
4 Ibn Hishdm, vol. I, pp- 428-29.
1
133
The Dawn of Prophethood
the Qur'an to the people there as weU as to expound Islam and instruct them
about religion; wherefore ‘Umayr came to be called “Hie Reader” in Madinah.
He lodged with As ad ibn Zurarah sod also led the prayers . 1
THE REASON FOR ANSAR S ACCEPTANCE OF ISLAM
It was a critical juncture when God afforded the opportunity of helping and
defending Islam to Aws and Khazraj , 1 3 the two influential tribes of Yathrib. For
there was nothing more precious at the moment than to own and accept Islam,
they were really fortunate in getting the most well-timed chance to take prec¬
edence of all other tribes of Hijaz in welcoming and defending the religion of
God. They overshadowed their compatriots, since all the tribes of Arabia, in
general, and Quraysh, in particular, had proved themselves ungrateful as well as
incompetent to take advantage of the greatest favour bestowed on them. “Allah
guides who He wills unto a right path ” J
Diverse causes and circumstances, proceeding from the Will of Almighty
God, had opened the door for the Aws and the Khazraj to accept Islam. These
tribes were not like the Makkan Quraysh: the Aws and the Khazraj were kind-
hearted and sweet tempered, immune from the traits of intemperance, obstinacy
and vanity of Quraysh, and hence they were responsive, and open to reason.
These were the characteristics inherited from their progenitors, the Yemenites,
about whom the Apostle |§> had remarked after meeting one of their deputa¬
tions: “The people of Yemen have come to you. They have the most tender man¬
ners and gentlest hearts.” Both these tribes of Yathrib were originally Yemenites,
for their forefathers had come from there. Commending the merits of these
people God has said in the Qur’an:
Those who entered the city and the faith before them love those who flee
unto them for refuge, and find in their breasts no need for that which has been
given them, but prefer [the fugitives] above themselves though poverty become
their lot . 4
Another reason was that continuous internecine warfare had already
exhausted both the tribes. Wearied and distracted by the famous battle of Bu ath , 5
i Ibid., p. 434.
l The tribes of Aws and Khazraj branched off from the tribe of Azd, belonging to Qahtan. The forefa¬
ther of these tribes, Tha'labah ibn Amr, had migrated from Yemen to Hijaz after the destruction of Ma arib
Dam (no bce) and settled in Madinah.
3 Qur’an 2:213.
4 Qur’an 59:9.
5 Fought in about 615 ce, about five years before the Hijrah.
134
PROPHET OF MERCY #
fought a short time before, both tribes were desirous of peace and harmony and
wanted to avoid a renewal of warfare. Such was their anxiety for peace that the
first Muslims of Madlnah had said to the Prophet “When we left our people,
discord and conflict and enmity divided them more than any other. Perhaps
God will unite them through you ... and if God unites them behind you, then
no man will be more honoured than you.” c A’ishah egt once said that the battle
of Bu c ath was really a divine ministration in disguise which served as a prelude
to the Apostles migration ^ to Madlnah.
Yet another reason was that Quraysh, like the rest of the Arab tribes, had long
ago lost touch with prophethood and the prophets and had hardly any recollec¬
tion of their teachings. Plunged deep in ignorance and idolatry and being com¬
plete strangers to the art of reading and writing, they had become over-zealous
heathens; actually, they had but little contact even with the Jews and Christians,
the followers of the prophets and their scriptures (although these had since been
distorted). This was a plain, fact to which the Qur’an makes a reference in these
words:
That you may warn a people whose fathers were not warned, so they are heedless.'
But the Aws and the Khazraj were neighbours of the Jews of Yathrib whom they
heard talking about the prophets and reciting their scriptures. The Jews often
warned them that a prophet was to come in the later times with whom they
would ally themselves and kill the heathens just as the people of c Ad and Irani
were massacred . 1 2
And when there comes to them a Scripture from Allah, confirming that in their
possession—though before that they were asking for signal triumph over those
who disbelieved—and when there comes to them that which they know (to be the
Truth) they disbelieve therein. The curse of Allah is on disbelievers . 3
The Aws and the Khazraj as well as other Arab tribes settled in Madlnah were
heathens like the idolatrous Quraysh and the rest of the Arabs but unlike them
they had become accustomed to the idea of revelation in the form of a scrip¬
ture of supernatural origin, prophecy, apostleship, inspiration, requital and the
hereafter through their uninterrupted contact with the Jews of the city with
whom they had business transactions, made war and peace and lived side by
side. They had, thus, become familiar with the teachings of the prophets of old
and the purpose for which God sends them from time to time. This was of great
1 Qur’an 36:6.
2 Tafsir Ibn Kathir, vol. I, p. 217.
3 Qur’an 2:89-
The Dawn of Prophethood 135
advantage to them, for when they learnt about the Apostle ^ on the occasion
Hajj at Makkah, they seized the opportunity immediately as if they were already
prepared for it.
STRATEGIC IMPORTANCE OF MADINAH
Apart from the great honour to be bestowed on the people of Madlnah and such
other reasons as might be known to the All-Knowing Lord, one of the consid¬
erations in the selection of the town as the future centre of Islam was that it was,
from a geographical and defensive point of view, impregnable like a fortified
city. No other town of the Peninsula enjoyed the same advantage. Lying on a
lava plain, surrounded on all sides by chains of high mountains, the Western
side of the city was protected by the lava and extremely uneven hilly terrain
known as Harrat al-Wabrah 1 while Harrah Waqim surrounds it on the eastern
side. Madinah lies unprotected and vulnerable to military advances only in the
north (where, in 5 ah, the Apostle $§■ ordered to dig trenches on the occasion
of the battle of clans). Thickly clustered plantations of date-palm groves encom¬
passed the town on the remaining sides. An army taking this route would have
had to maintain communication through deep valleys and gorges. It would have
thus been difficult to attack Madinah in full force from these sides, while the
defender could have easily beaten off the invaders using small outlying pickets.
Ibn Ishaq writes: “Only one side of Madinah was, exposed, and the rest of the
sides were strongly protected by buildings and date-palm groves through which
an enemy could not get access.”
The Apostle $$ had perhaps covertly referred to this very aspect of Madinah
when he said before his emigration: “I have been shown the goal of your migra¬
tion—a land of palm-trees lying between two tracts strewn with black, rug¬
ged stones.” All those who resolved upon emigration emigrated thereupon to
Madinah. 2
The two Arab tribes of Madinah, Aws and Khazraj, were well known for their
passionate, chauvinistic spirit of the clan, self-respect, boldness and valour while
riding was one of the manly skills in which they excelled. Freedom of the desert
was in their blood: neither had they ever submitted to any authority nor paid tax
1 Harrah or al-Labah is a terrain full of volcanic igneous rocks of dark green colour and uneven shape
which are produced by the matter flowing from a volcano. Such an uneven hilly terrain is absolutely use¬
less as a fighting ground or for communication either for infantry of cavalry. Majd ad Din Firozabadi (d.
823 ah) writes in the al-Maghanim al-Matabah fiMa'alim Tabah that a number of harms, some nearer the
town and some at a distance, surround Madinah from all sides and protect it from attack or at least make
the advance difficult for an invading army (see pp. 108-114 an ^ Bukhari, Emigration of the Prophet ).
1 Bukhari, "Emigration of the Apostle”.
136
PROPHET OF MERCY 0
to a sovereign. The heroic character of these tribes was plainly set forth when
the Chief of Aws, Sa c d ibn Mu c adh said to the Apostle $ during the battle of
Trenches: “When we and these people were polytheists and idolaters, not serv¬
ing God nor knowing Him, they never hoped to eat a single date except as guests
or by purchase.” 1
“The two clans of Yathrib,” writes Ibn Khaldun, “dominated the Jews and
were distinguished because of their prestige and eminence. The tribe of Mudar
living near them was related to them.” 4 Ibn Abd Rabbihi, another Arab histo¬
rian, writes in the Al-Iqd. al-Farid : “The Ansar descended from the tribe of Azd.
Known as the Aws and the Khazraj, they were lineal descendants of the two sons
of Harithah ibn c Amr ibn Amir. Being more proud and dignified than others,
they had never paid tribute to any regime or suzerain.” 3
They were related, on the maternal side, to the Banu Adi ibn an-Najjar who
had given one of their daughters, Salma bint Amr, to Hashim in marriage.
To Hashim she bore Abd al-Muttalib. Hashim, however, left the boy with his
mother in Yathrib where he was brought up and was taken to Makkah by his
uncle after he had grown up into a youth. These blood relationships, which were
the adhesive elements in tribal organisation, cannot be ignored since kinship
played an important role in the social life of the Arabs. On reaching Madlnah
the Apostle stayed with Abu Ayyub al-Ansari who belonged to Banu Adi
ibn an-Najjar.
The Aws and the Khazraj traced back their derivation from Qahtan while the
emigrants (Muhajirln) and other Muslims hailing from Makkah or other places
near it claimed their descent from Adnan. Thus, after the Apostle # migrated
to Madinah and the Ansar pledged their support to him, both the Adnan and
Qahtan rallied round the flag of Islam as one man. The Adnan and Qahtan
had been at odds with one another during the pre-Islamic times but they were
banded together in Madinah and thus the pagan passions of blood and clan,
of vanity and pride and of vainglorious self-conceit were stamped out by the
wholesome influence of Islam.
For all these causes and considerations as well as its strategic location,
Madinah was the fittest place for the emigration of the Apostle # and his Com¬
panions; it was eminently suited to be made the radiating centre of Islam until
it gained enough strength to prevail over the Peninsula and charge the whole
country with a new spirit of virtue and godliness.
j Ibn Hisham, vol. II, p. 223.
2 Tdrikh Ibn Khaldun, vol. II, p. 289.
3 Al-lqd al-Farid, vol. Ill, p. 334.
The Dawn of Prophethood 137
EXPANSION OF ISLAM IN MADlNAH
The teachings of Islam were so dazzling that the people of Aws and Khazraj,
awakened to interest, quickly attested their faith in Islam. Sa c d ibn Mu c adh
was first to embrace Islam, then Usayd ibn Hudayr the leader of Banu Abd
al-Ashhal, a clan of Aws, recognised the truth of the Apostles faith #. The wise
and courteous bearing of Mus c ab ibn c Umayr ^ and the way he presented Islam
to them convinced them of the truth of Islam. Then the remaining clansmen of
Banu Abd al-Ashhal were led to accept the faith and, shordy afterwards there
was not a house of the Ansar in which some of the men and women had not
given their faith to Islam . 1
SECOND PLEDGE OF C AQABAH
In the following year, at the time of Hajj, Mus c ab ibn c Umayr «$,, went back to
Makkah with a number of people from Madinah, both Ansar Muslims and poly¬
theists. After the Ansar had performed that pilgrimage, the Apostle ^ met them
at the previous year’s meeting place late in the night. This time their number was
seventy-three, including two women. The Aposde of God came accompanied
by his uncle, Abbas ibn Abd al-Muttalib, who had still not embraced Islam.
The Apostle talked to them, read some of the Qur’an and invited them to
accept Islam. Then he said, “I Invite your allegiance on this condition that you
would protect me in the same way as you would your women and children.”
They gave allegiance to the Aposde but demanded that he would not leave
them nor return to his own people. The Prophet then said in reply, “I am of
you and you are of me. I will war against them that make war upon you and have
peace with those that keep peace with you”.
Thereafter the Aposde ^ selected twelve of them, nine from Khazraj and
three from Aws, as their leaders . 2
PERMISSION TO MIGRATE TO MADINAH
Thanks to the allegiance and support offered by the Ansar, the Muslims found
a new rock of refuge. The Apostle # commanded the Muslims in Makkah to
migrate and join their brothers in faith, the Ansar, in Madinah. He told his Com
panions, “God has provided to you some brethren and homes where you will
live in safety.” So the Muslims betook themselves in groups from Makkah to
1 Ibn Hisham,v ol. I, pp. 436-98.
2 Ibid., pp. 441-42.
138
PROPHET OF MERCY i
Yathrib, but the Apostle himself remained in Makkah awaiting the command of
God to leave the city.
It was not an easy emigration. The Quraysh at once decided to take stringent
measures against the emigrants. The pagan Quraysh did everything they could
to stop the emigration. They created obstacles in the way of emigrants to prevent
their departure, but the Muslims were equally determined not to retrace their
steps. Bent on leaving Makkah at all costs, some like Abu Salamah ^ had to
depart alone leaving their wives and children while others like Suhayb % had to
give up their lifelong earnings before leaving Makkah. Umm Salamah qfr relates:
When Abu Salamah had made up his mind to set out for Madlnah he saddled his
camel and mounted me on it with my son Salamah. Then taking hold of the cam¬
el’s halter he went ahead. When some of the men belonging to Banu al-Mughlrah
saw him, they came near us saying, ‘It is alright so far as you are concerned, but
how can we allow your wife to go with you.’ They snatched the camel’s halter from
his hand and took me with them. At this Banu c Abd al-Asad, the clansmen of Abu
Salamah, got angry. They said: ‘By God, you have torn her from our brother, but
we will not let our son go with her.’ A scuffle started between them for the child,
Salamah until his arm was dislocated, and Banu c Abd al-Asad took him away leav¬
ing me with Banu ’l-Mughlrah while my husband went away to Madlnah. Thus,
all the three of us, myself, my husband and my son were separated. I would go
out every morning to Abtah weeping till nightfall. A whole year passed in this
manner when one of my cousins of al-Mughlrah had pity on me and said to Banu
’1-Mughirah: ‘Why don’t you let this poor woman go? You have separated her from
her husband and son.’ So they said to me: ‘You can go to your husband if you like.’
Then Banu c Abd al-Asad restored my son to me. I saddled my camel and taking my
son with me, set out for Madlnah in search of my husband accompanied by not a
blessed soul. When I arrived at Tan c Im I happened to meet c Uthman ibn Talhah 1
ij§t of Banu Abd ad-Dar who asked me where I intended to go. I replied that I was
going to my husband in Madinah. He asked if I had anybody with me to which I
said in reply,‘None save this child and God.’ He said,‘By God, it will not be easy for
you to reach your destination’. He took hold of the camel’s rope and went ahead
leading it. By God, I have never met a man more noble than he. Whenever we had
to make a halt, he would kneel the camel and withdraw. After I had got down, he
would unload the camel, tie it to a tree and go away to take rest under a tree. In
the evening he would saddle the camel and load it, and then withdrew asking me
to ride.
i ‘Uthman ibn Talhah embraced Islam after the conquest of Makkah when the Apostle handed over
the keys of the Kabah to him (Al-IsabahfiTamyizt s-$ahabah, p. 217).
139
The Dawn of Prophethood
He came back after I had mounted and taking the halter in his hand, he went
ahead to the next destination. Thus he escorted me until I reached Madinah.
When he saw Quba, the habitation of Banu c Amr ibn c Awf, he said,‘Your husband is
in this village. Now go to him with the blessing of God.’ Thus he bade me fareweU
and went off on his way back to Makkah.
She «$, also used to say that no family in Islam suffered the troubles that the fam¬
ily of Abu Salamah jgfc underwent. 1 2
■
When Suhayb ^ tried to leave for Madinah the disbelieving Quraysh said to
him You came to us as a destitute beggar and have grown rich among us, and
now you want to go away safely with your life and wealth. By God, It shall never
be so! Suhayb asked, “Would you allow me to go if I give my property to you?”
When they replied in the affirmative, Suhayb said, “I give you the whole of it.”
When the Apostle was told of it, he exclaimed, “Suhayb, has made a profit!
Suhayb has made a profit!” 1
The emigrants to Madinah during this period were: c Umar, Talhah, Hamzah,
Zayd ibn Harithah, c Abd ar-Rahman ibn c Awf, az-Zubayr ibn al- c Awwam, Abu
Hudhayfah, c Uthman ibn Affan and several other Companions ^ of the
Prophet Thereafter the emigrants trickled away one by one. Only those
were left in Makkah—besides the Apostle Abu Bakr and c AlI ^ —who were
detained because of some restraint or those who had fallen victim to trials of
the Quraysh. 3
UNSUCCESSFUL CONSPIRACY AGAINST THE APOSTLE ^
The emigration of the Muslims to Madinah gravely frightened the Makkans.
They soon realised that the Apostle had already established a base with a
large number of adherents in a foreign territory beyond their reach and if he
were also to join them there, they would be rendered helpless, deprived of all
authority over him. They held a council in Dar an-Nadwah 4 where all the chiefs
of Quraysh assembled to deliberate how to solve the problem.
They debated the various suggestions and ultimately decided unanimously
that each clan should volunteer a young, courageous and blue-blooded warrior
so that all of them fall upon Muhammad (peace be upon him) jointly to kill him.
Thus, the responsibility or shedding his blood would lie equally on all the clans,
1 Ibn Kathir, vol. II, pp. 215-17.
2 Ibid. p. 223.
3 Ibn Hisham. vol. I. pp. 470-79*
4 The house of Qusayy ibn Kilab where they would decide every important affair.
140
PROPHET OF MERCY $
without a single clan bearing the responsibility for it; and c Abd Manaf would
dare not take up a hatchet against all the people. Determined to slay the Apostle
the pagans dispersed to execute their plot.
But the Apostle ^ was warned of their conspiracy by the All-Knowing God.
He asked All ^ to lie on his bed and to wrap himself in his mantle. He also told
All that no harm would come to him.
The murderous band stood outside the Apostles house with drawn scimi¬
tars in their hands, in readiness to attack the Prophet #. The Apostle of God #
came out and took a handful of dust. God instantly took away their sight and
the Apostle ^ went through their ranks, sprinkling the dust, over their heads
and reciting Surah Yasin —“And We have set a bar before them and a bar behind
them, and (thus) have covered them so that they see not.” 1 He went through
them but nobody was able to see him.
Then, there came a man who asked them, “What are you waiting for here?”
When they replied that they were waiting for Muhammad (peace be upon him),
he said, “May God confound you! He has gone away.” They peeped through the
chink of the door and saw All sleeping on the bed wrapped in the Apostle’s man¬
tle sjj^. They had taken him for the Prophet ^ and so had waited till morning
when All got up from the bed. All of them were now brought to shame. 2
prophet’s migration to madinah
■
The Apostle fH- came to Abu Bakr % and told him that God had given him
permission to emigrate from Makkah. Abu Bakr <$> exclaimed, “Together, 0
Apostle of God?” for he was anxious to keep company with him. The Apostle
answered; “Yes, you will accompany me.” Then Abu Bakr presented two drom¬
edaries he had been keeping in readiness for the purpose. Abu Bakr then hired
Abdullah ibn Urayqit <$. to act as a guide.
THE STRANGE INCONSISTENCY
The unbelieving Quraysh of Makkah were bitterly set against the Apostle Yet
they were absolutely convinced of his truthfulness and trustworthiness, nobility
and magnanimity. If anybody in Makkah feared the loss or misappropriation
of his property, he would usually deposit it with the Apostle The Apostle #
had thus a number of things committed to his care. He therefore charged All
1 Qur'an 3 & 9 -
2 Ibn Hi sham, vol. I, pp. 480-83.
The Dawn of Prophethood
141
to return these to their owners before leaving Makkah. In fact, such square
dealing at this critical moment is a remarkable commentary on the nobility of
the Prophet ^ as well as the callousness of his persecutors thus clarified by God.
We know well how their talk grieves you. Though in truth they deny not you
(Muhammad] but evil-doers flout the revelations of Allah.” 1
THE MORAL OF THE EMIGRATION
The emigration of the Prophet exemplifies the principle of sacrifice, in that
everything, however much one may covet it, ought to be sacrificed for the sake
of ones faith or ideal. Worldly estate and effects or any other thing that a man is
disposed to value can never take the place of his faith nor can the faith be bar¬
tered away for all the world.
Makkah was the birthplace of the Apostle As the homeland of the Apos¬
tle of God ^ and his Companions, they would have had a particular love for it.
Then, it had also the House of God, that they loved and adored like the light of
ones eye, yet none of this stood in the way of bidding farewell to their hearths
and homes, families and kin for the simple fact that the pagans of Makkah would
not allow them the freedom of conscience and liberty to practise their faith.
The Prophet # loved Makkah but he also loved his faith: one was a natural
affection and the other an insatiate thirst of soul. We find the two most tender
feelings of human nature articulately expressed by the Apostle ^ while leaving
Makkah.
What a fine city you are and how ardently I love you. Had my people not exiled
me, I would have never settled anywhere save in your city. 1
In truth and reality, the Apostle ^ had to leave his homeland in pursuance
of the divine command.
0 my bondmen who believe! Lo! My earth is spacious. Therefore serve Me alone.
TOWARDS THE CAVE ON MOUNT THAWR
The Apostle # and Abu Bakr secretly made for the cave on Mount Thawr.
Abu Bakr instructed his son ‘Abdullah to find out what the Makkans were
1 Qur’an 6:33.
2 Tirmidhi: Fadl Makkah.
»
3 Qur’an 29:56.
142
PROPHET OF MERCY %
saying concerning them and then relay them to him. And he asked c Amir ibn
Fuhayrah his slave, to feed his flock by the day and bring their milk to them
in the evening. Asma’ his daughter, would bring food for them at night.
THE MIRACLE OF LOVE
The flame of love is the light of Heaven that illuminates the soul. It has been, ever
since the creation of this world, the most ardent passion of the human heart,
advising, directing and guiding man along the right path in moments of danger.
It is like the worried expression of one mad about something, for the innermost
instinct of such a man is never remiss and is able to perceive even the slightest
danger to his avidly desired object. Such were the feelings of Abu Bakr about
the Apostle of God during this journey. It is related that when the Apostle
set out for the cave on Mount Thawr, Abu Bakr sometimes went ahead of the
Apostle and then behind him, until the Apostle $§■ marked his uneasiness and
asked, “Abu Bakr, whats the matter? Often you go behind me and sometimes
you go ahead!” Abu Bakr replied, “O Apostle of God, when I think of those in
pursuit I go behind you but then I apprehend an ambush and I go on before
you.” 1
When the two arrived at the cave on Mount Thawr, Abu Bakr % asked the
Apostle ^ to wait until he had searched and cleaned up the cave. So, he went in
and searched it and came out after cleaning it up. Then he remembered that he
had not properly searched one crevice. He again asked the Apostle ^ to wait a
while and went in to see it for the second time. He let the Apostle # go into the
cave only after he had fully satisfied himself that it did not harbour wild beasts
or reptiles.
THE CELESTIAL ASSISTANT
After the two companions had entered the cave, a spider spun its web across the
mouth of the cave on a bush at the entrance, concealing the Apostle ^ from
those who might look into it. Then came two doves, who fluttered over the cave
for some time, and then sat down to lay eggs there. 2 Allah’s are the hosts of the
heavens and the earth. 3
j Ibn Kathlr. Al-Bidayah, vol.HI, p.180
2 Ibn Kathlr, vol.II, pp.240-241
3 Qur'an 48-7
143
The Dawn of Prophethood
THE MOST CRITICAL MOMENT OF HUMAN HISTORY
The most critical moment of the worlds history, when the fate of mankind hung
by a thread, drew near as Quraysh horsemen on the look-out for the two fugi¬
tives galloping over the desert came to the cave where the two hunkered down.
The world held its breath in suspense: did a dark and disastrous future lie ahead
of humanity or was it to take the most favourable turn? The pursuers who stood
debating among themselves on the mouth of the cave had only to look down
in the cave, but the web on the mouth of the cave convinced them that nobody
could possibly be inside it. 1 2
One may think it fantastic or miraculous but it was how God helped His
Apostle
Then Allah caused the peace of His reassurance to descend upon him and sup¬
ported him with hosts you cannot see. 1
LO! ALLAH IS WITH US
Peering, Abu Bakr «$, looked over his head. He saw the blood-thirsty warriors
of Quraysh standing at the mouth of the cave. He said to his companion with a
trembling heart, “O Apostle of God, if any one of them steps forward they will
see us.” “What misgivings have you,” replied the Apostle H, “about the two with
whom the third is Allah?” 3 It was as a reminder of this event that the revelation
came down from God:
When they two were in the cave, when he said unto his comrade: Grieve not, Lo!
Allah is with us. 4
SURAQAH FOLLOWS UP THE APOSTLE #
The Quraysh offered a reward of one hundred camels to anyone who brought
back the Apostle fH. The Prophet ^ and Abu Bakr ^ spent three nights in the
cave and then guided by c Amir ibn Fuhayrah ^ went along the road by the sea-
coast. Suraqah ibn Malik ibn Jusham heard of the price that the Quraysh had
set on the head of the Apostle and hurried after him. The reward of a hundred
camels spurred him on and he tracked their footsteps along the shore. He set his
1 Ibn Kathir, vol.II, p.239
2 Qur’an 9:40.
3 Bukhari: "Kitab at-Tafsir.”
4 Qur’an 9:40.
144
PROPHET OF MERCY 0
mare go in a canter until the fugitives were within sight. But, lo, his mare stum¬
bled abruptly, and he was thrown off. He resumed the chase until he could see
three men up ahead. Suddenly, his mare stumbled for the third time, its forelegs
sinking up to the knees in the ground, throwing him off again. He also saw dust
rising from the ground like a sandstorm.
Suraqah was now convinced that the Apostle |§> was protected against him
and he would not in any case triumph over him. He called out saying that he
was Suraqah ibn Ju c sham and that no harm would come to them from him. The
Apostle asked Abu Bakr, Ask him what he wants from us. Suraqah answered,
“Write for me a warrant of security.” Thereupon the Apostle 0 ordered c Amir ibn
Fuhayrah % to write the warrant which he wrote on a piece of tanned leather or
bone. Suraqah preserved the writing for long as a keepsake . 1
A PREDICTION
r
The Apostle of God had been driven out of his homeland, the enemy on the
look-out for him was after his blood, but his minds eye was calling up the day
when his followers would be trampling the realms of Caesars and Chosroes. In
those adverse circumstances, the darkest hour of his life, he made a prediction of
the bright times ahead. To Suraqah he said, “Suraqah, how would you feel when
you put on Chosroes 1 bracelets ?” 2
God had indeed promised succour and victory and prosperity to His Apostle
0 and the triumphant ascendancy of His Religion of Truth.
He it is who has sent His messenger with the guidance and the Religion of Truth,
that He may cause it to prevail over all religions, however much the disbelievers
maybe averse.” 3
Those who cannot see beyond the material agency of cause and effect would
shrug their shoulders at this prediction. The Quraysh discarded the forebodings
of the Apostle as incredulous and inconceivable, but the foresight of the Apostle
0 opened far into the future:
Lo! Allah fails not to keep the tryst.” 4
And the events took shape exactly the way the Apostle 0 had foretold to
1 Ibn Hisham, vol. I, pp. 489-90; Bukhari, “Hijrat an-Nabl.
2 This does indeed come to pass during the Caliphate of ‘Umar ibn al-Khattab, see Itmam al-Wafa,
TUrath.
3 Qur'an 9 ' 33 '
4 Qur’an 13:3*'
145
The Dawn of Prophethood
Suraqah. When Persia was conquered and the tiara, robe and bracelets of Chos-
roes were brought to 'Umar, he sent for Suraqah and asked him to put on the
royal dress. 1
Suraqah took the warrant of security for he was by then convinced of the vic¬
tory of the Prophet He offered some provisions and utensils, but the Apos¬
tle accepted nothing from him. He simply said to Suraqah, “Keep secret our
whereabouts.”
THE BLESSED HOST
Abu Bakr ^ and Apostle ^ passed by the tent of Umm Ma c bad, a woman of
Khuza'ah, who had an ewe but its udder had dried up owing to drought. God’s
Messenger wiped its udder with his hand and mentioning the name of God
most High, he prayed that Umm Ma c bad might find blessing in her ewe. Milk
began to flow from it. He first gave Umm Ma c bad ^ and others a drink until
all of them were folly sated. He himself drank last of all. He milked it a second
time, and when the vessel was full he left it with her. When Abu Ma'bad came
back and his wife j$b told him about the prodigious happening and the angelic
stranger, he replied, "By God, he appears to be the same man of Quraysh whom
they are prowling after.” 2
They continued their Journey with the guide until they reached Quba’ in the
vicinity of Madlnah. This was Monday, the 12 th day of Rabf al-Awwal. 3 A new era
was indeed beginning, because it was from the start of this year that the Islamic
calendar of Hijrah takes its origin.
Al-Istfdbfi Ma‘rifati 1 -Ashdb. vol. II, p. 597- See alsoifmdm al-wafd\ al-Khudart, published by Hirath,
2 Zad al-Ma ( ad, Vol. II, p.309.
3 24 th September, 622 ad.
8
Tathrib before Islam
Difference between Makkan
AND MADiNAN SOCIETIES
Y r athrib had been marked by Providence to shelter the Messenger of God
after his emigration and to bring forth not only the first Islamic society
but also to serve as a radiant centre for the universal call of Islam. The great
honour accorded to the city makes it necessary to know its distinctive features—
its physical, social and cultural conditions, the Arab tribes living there and their
mutual relations, the economic and political machinations of the Jews and their
fighting strength as well as the way life was sustained by its fertile land. Various
religions, cultures and communities flourished in the city side by side; it con¬
trasted starkly with Makkah which was dominated by one faith and one cultural
pattern. The details given here, albeit brief, depict the state of affairs in Madinah
when the Apostle ijjfe made his entrance in that city.
JEWS
The preferred view of historians concerning the Jewish settlements in Arabia, at
large, and those in Madinah, in particular, is that they date from the first century
ad. Dr. Israel Wellphenson writes:
After Palestine and Jerusalem were laid waste in 70 ad and the Jews dispersed to
different parts of the world, a number of them made their way to Arabia, according
to the Jewish historian Josephus, who was himself present at the siege of Jerusalem
147
1
148 PROPHET OF MERCY #
and had led the Jewish units on several occasions. Arab sources also corroborate
his statement . 1 2
Three Jewish tribes, Qaynuqa, an-Nadlr and Qurayzah, had settled in
Madlnah. In total, over two thousand adults belonged to these tribes: Qaynuqa
were estimated to have seven hundred combatants, an-Nadlr too had almost the
same number while Qurayzah were reported to have between seven and nine
hundred men of fighting age. 1 These tribes were not on good terms with one
another and would come to blows very often. Dr. Israel Wellphenson says:
Banu Qaynuqa’ were set against the rest of the Jews because they had sided with
Banu Khazraj in the battle of Bu c ath in which Banu ’n-Nadir and Banu Qurayzah
had inflicted a crushing defeat and massacred Banu Qaynuqa’ even though the lat¬
ter had paid bloodwit for their prisoners of war. The bitterness between the Jewish
tribes continued to persist after the battle of Bu'ath. When Banu Qaynuqa sub¬
sequently fell out with the Ansar, no other Jewish tribe came to their aid against
the Ansar . 3
i
The Qur’an also makes a reference to the mutual discord between the Jews:
And when We made with you a covenant (saying): Shed not the blood of your
people nor turn (a party of) your people out of your dwellings. Then you ratified
(Our covenant) and you were witness (thereto).
Yet you it is who slay each other and drive out a party of your people from
their homes, supporting one another against them by sin and transgression—and
if they come to you as captives you would ransom them, whereas their expulsion
was itself unlawful for you . 4
The Jews of Madlnah had their dwellings in their own separate localities in dif¬
ferent parts of the city. When Banu ’n-Nadir and Banu Qurayzah forced Banu
Qaynuqa’ to vacate their settlement on the outskirts of the town, they took up
1 Dr. Israel Wellphenson, Tarikh al-Yahudft Biladal-’Arabfi ‘l-Jdhiliyyah wa Sadr al-Isldm, p. 9.
2 These figures are based on the number of Jews of different tribes given by the biographers like
Ibn Hisham in connection to the exile of Banu n-Nadir and the massacre of Banu Qurayzah, etc. Banu
Qaynuqa, an-Nadir and Qurayzah were the chief tribes consisting of several clans as, for example, Banu
hadal was a clan allied to Banu Qurayzah. A number of persons belonging to this clan who accepted Islam
became eminent Companions. Banu Zanba c was another branch of Banu Qurayzah. A few of the Jewish
clans, such as, Banu Awf, Banu n-Najjar, Banu Sa c idah, Banu ThaTabah, Banu Jafhah, Banu ’l-Harith etc.,
have been mentioned in the treaty made by the Apostle with the Jews. After mentioning those tribes the
treaty says: “The chiefs and friends of the Jews are themselves.” Samhudi says in Wafa’al-Wafa' that the
Jews were divided into more than twenty clans (p. 116).
3 Tdrikh al - Yahud fi Bilad al- l Arabfi 'l-Jahiliyyah wa §adr al-Isldm , p. 129.
4 Qur’an 2:84-5-
149
Yathrib before Islam
their quarters in a section of the city. Banu n-Nadir had their habitation in the
higher parts, some four or five kilometres from the city, towards the valley of
Bathan, having some of the richest groves and agricultural lands of Madinah.
The third Jewish tribe, Banu Qurayzah, occupied a district known as Mahzur a
few kilometres to the south of the city. 1
The Jews of Madinah lived in compact settlements where they erected forti¬
fications and citadels. They were, however, not independent but lived as confed¬
erate clans of the stronger Arab tribes which guaranteed them immunity from
raids by the nomads. Predatory incursions by the nomadic tribes being a per¬
petual menace, the Jewish tribes had always to seek protection of one or another
chieftain of the powerful Arab tribes. 2
RELIGIOUS AFFAIRS OF THE JEWS
The Jews considered themselves to be blest with a divine religion and law. They
had their own seminaries, known as midra 3 which imparted instruction in their
religious and secular sciences, law, history and the Talmudic lore. Similarly,
for offering prayers and performing other religious rites they had synagogues
wherein they also consulted each other regarding their affairs. They observed
the laws taken from Pentateuch as well as many more rigid and uncompromis¬
ing customary rules imposed by their priests and rabbis, and celebrated Jewish
feasts and fasts, as, for example, they would observe on the tenth day of the
month of Tishri, the fast of Atonement. 4
The Jews had however lost the spirit of their religion, and nothing distin¬
guished them from their polytheist neighbours apart from the tenets of tawhid,
or monotheism, and some of its divine laws. However, when they refused to
accept Islam with its absolute monotheism even their prestige of being a mono¬
theistic faith was lost.
Moreover, the Jews of Madinah had lost the moral teachings of their faith
and dabbled in the art of magic, soothsaying, and dispensing poison to meet
their personal desires and passions. Indeed, their leaders and scholars continued
such wicked practices even though they were fully aware it was in defiance of
Gods will. The Qur'an alludes to this:
1 Dr. Muhammad Sayyjd at-TantawI ,Banu Israelfi l Quran wa s-Sunnah , p.77.
2 Dr. Jawwad All, Tarikh al-Arab qabl al-Islam (Baghdad), vol. VII, p. 23.
3 Banu Israel fi 1 -Qur’an wa ’s-Sunnah, pp. 80-81.
4 Da‘iratul Ma'Arif al-Yahudiyyah
150 PROPHET OF MERCY
And they followed [instead] what the devils had recited during the reign of Solo¬
mon.*
This was the religious state of the Jews in Madlnah right up to the messenger-
ship of Muhammad The renowned Jewish orientalist (well known for his cen¬
sure of the teachings of Islam), Margoliouth states about the Jews of Madlnah:
These Jews were highly skilled in magic, and preferred its dark arts to fighting
openly in the battlefield. 2
The incident during the battle of Khaybar reveals how the Jews attempted
to take the life of the Apostle s§k through poisoning him, though their attempt
failed . 3
As for their distorting words through mockery and ill meaning, the Qur’an
reveals:
You who believe, do not say: Ra l ina (attend to us) and say: Unzurna (look at us)
and listen, and the disbelievers will have a humiliating punishment. 4
The Jews would use the term raHna behind the messenger s back *§> as an insult
to indicate that they were not listening to him, and to mock him with a refer¬
ence to its root meaning ar-ra c an , ignorant and dumb . 5 Thus in this verse God
tells the believers to use words with clear meaning and not to refer to ambigu¬
ous terms with hidden and underlying connotations. The Qur’an addresses yet
another incident in which the Jews would greet the Apostle sjg> with as-sam 6
alayka (death be upon you as opposed to peace, as-salam ):
And they come to you, they greet you with the words with which Allah has
not greeted you . 7
FINANCES
The financial relationship of the Madinan Jews with other tribes was mainly lim¬
ited to lending money on interest on security of personal property. In an agricul¬
tural region like Madlnah, there was ample scope for money lending businesses
since farmers would very often needed capital for purposes of cultivation . 8
1 Qur’an 2:102
2 D.S. Margoliouth's Muhammad and the Rise of Islam , p. 189.
3 Bukhari
4 Qur'an 2:104
5 Rah al-Ma’am, aJ-Baghdadi, vol.I, pp- 348 - 349 -
6 Majma'Bihar al-Anwar, vol.I 11 . p.155
7 Qur'an 58:8. See also Ruh al-Madni and Tafsir ibn Kathir.
8 Ibid.
151
Yathrib before Islam
The system of lending money was not limited merely to pledging personal
property as security for repayment of the loan, for the creditors very often forced
the borrowers to pledge even their women and children. An incident related to
the murder of Ka b ibn Ashraf, narrated by Bukhari, bears testimony to the pre¬
vailing practice:
Muhammad ibn Maslamah said to Ka c b: Now we hope that you will lend us a
camel-load or two (of food). Kab answered, I will do so, (but) you shall pledge
something with me. [The Muslims] said: What do you want? Ka*b answered,
Pledge your women with me. They said, How can we pledge our women with
you, the most beautiful of the Arabs? Ka c b said. Then pledge your sons with me.
[The Muslims] replied, How can we pledge our sons with you? (Later) they would
be abused (on this account), and people would say: He has been pledged for a
camel-load or two (of food)! This would disgrace us! We shall, however, pledge
our armour with you. 1
Such transactions produced, naturally enough, hatred and disgust between the
mortgagees and the mortgagors, particularly since the Arabs were famously
thin-skinned where the honour of their women was concerned.
The concentration of capital in the hands of Jews had given them power to
exercise economic pressure on the social economy of the city. The markets were
at their mercy. They rigged the market through hoarding, creating artificial scar¬
city and causing price inflation. The Jews faced public opprobrium from the
people of Madlnah owing to these malpractices, usuriousness and profiteering,
which went against the grain of the common Arab. 2
With their predilection for avarice and acquisitiveness the Jews inevitably
adopted an expansionist attitude as pointed out by De Lacy O’ Leary:
In the seventh century there was a strong feeling between these Bedouin 3 and
the Jewish colonists because the latter, by extending their agricultural area, were
encroaching upon the land which Bedouin regarded as their own pastures. 4
The Jews misguided by overweening cupidity and selfishness in their social deal¬
ings with the Arab tribes, the Aws and the Khazraj, spent lavishly, though judi¬
ciously, in creating a rift between the two tribes. On a number of occasions in
the past they had pitted one tribe against the other so that both had been worn
1 Bukhari: Kitab al-Magha2i, see Qati Ka*b ibn Ashraf.
2 Dr. Muhammad Sayyid at-Tantawt, Burnt Isrd’ilfi 'l-Quran wa 's-Sutmah, p. 79-
3 De Lacy O'Leary is referring to the Aws and the Khazraj and other Arab tribes living in and around
Madinah.
4 Arabia Before Mohammad, p. 174 .
152
PROPHET OF MERCY ^
out and economically ruined. The primary objective the Jews had set before
themselves was to maintain their economic hold over Madmah.
For many centuries the Jews had been waiting for a redeemer. This belief
of the Jews in the corning of a prophet, about which they used to talk with the
Arabs, had prepared the Aws and the Khazraj to give their faith readily to the
Apostle . 1
RELIGIOUS AND CULTURAL CONDITIONS
The Jews of Arabia spoke Arabic although their dialect was interspersed with
Hebrew for they had not completely given up their religious language, which
they used for educational and religious purposes. In regard to the missionary
activities of the Jews, Dr. Israel Wellphenson says:
There is less uncertainty about the opportunities offered to the Jews in consolidat¬
ing their religious supremacy in Arabia. Had they so wished, they could have used
their influence to their best advantage, but as it is too well known to every student
of the history of the Jews, they have never made any effort to invite other nations
to embrace their faith; rather, for certain reasons, they have been forbidden to
preach their religion to others. 2
Be that as it may, many of the Aws and the Khazraj and certain other Arab trib-
als had been Judaised owing to their close social connections with the Jews, or
to ties of blood. Thus, there were Jews in Arabia who were of Israelite descent,
with an addition of Arab proselytes. An example was the well-known poet and
influential Jewish merchant KaT> ibn Ashraf (often called an-Nadrl) belonging
to the tribe of Tayy. His father had married into the tribe of Banu ’n-Nadir but
he grew up to be a zealous Jew. Ibn Hisham writes about him: Ka c b ibn Ashraf
who was one of the Tayy of the sub-section of Banu Nabhan whose mother was
from the Banu ’n-Nadlr . 3
*
Among the pagan Arabs it was a custom for someone whose son died in
infancy to swear an oath to God to entrust his next son to a Jew in order to bring
him up in his own religion if he survived. A Tradition referring to this custom
is found in the Sunan Abf Dawiid.
Ibn Abbas said: Any woman whose children died would make a vow that
if her next child remained alive, she would make him a Jew. Accordingly, when
1 Dr. Muhammad Sayyid apTantawi, Bami Israelfi ‘i-Quran wa s-Sunnah pp. 73-101.
2 Dr. Israel Wellphenson; Tarikh al-Yahudfi Bildd aWArab ji 'l-Jahiliyyah wa Sadr al-Islam, p. 72.
3 Ibn Hishdm, vol. I, p. 514.
Yathrib before Islam
153
Banu ’n-Nadir were exiled they had the sons of Ansar with them; they said,‘We
would not forsake our sons’; thereupon the revelation came: There is no compul-
sion in religion” 1
THE AWS AND THE KHAZRAJ
The two great Arab tribes of Madinah, the Aws and the Khazraj, traced a com¬
mon descent from the Yemeni tribe of Azd, from whence successive waves of
emigrants inundated the northern regions from time to time. These emigrations
were brought about by any number of reasons, including unstable political con¬
ditions in Yemen, Abyssinian aggression and disruption of the irrigation system
supporting agriculture after the destruction of Maarib dam. However, both the
Aws and the Khazraj came to Madinah after the Jews. The Aws settled down in
Awall, an area in the south-east of Madinah while Khazraj occupied the lands in
the central and northern parts of the city. The northern part of the city being
low-lying, nothing intervened between the habitation of Khazraj and Harrat
al-Wabrah in the west. 2
The Khazraj consisted of four clans: Malik, Adi, Mazin and Dinar, all collat¬
erals to Banu Najjar, and also known as Taym al-Lat. Banu Najjar took up resi¬
dence in the central part of the city where now stands the Prophet’s mosque. The
Aws having settled in the fertile, cultivable lands were the neighbours of more
influential and powerful Jewish tribes. The lands occupied by Khazraj were com¬
paratively less fertile and they had only Banu Qaynuqa’ as their neighbours. 3
It is rather difficult to reckon the numerical strength of the Aws and the
Khazraj with any amount of certainty, but an estimate can be formed from
the various battles in which they took part after the Apostle’s emigration to
Madinah. The combatants drafted from these two tribes on the occasion of the
conquest of Makkah numbered four thousand. 4
When the Apostle # emigrated to Madinah, the Arabs were in the ascend¬
ancy and in a position of dominance. The Jews had become disunited and forced
to take a subordinate position by seeking alliances either with the Aws or the
Khazraj. Their mutual relationships were even worse for they were more tyran¬
nical to their co-religionists in times of warfare than were the Arabs. It was due
to the deeply ingrained enmity between Banu Qaynuqa, Banu n-Nadir and
1 Sunan AbiDawud, Kitab al-Jihad, vol. II.
2 Makkah wa ’l-Madinahfi'l-Jahiliyyah wa ‘Ahd Ar-Rasul , p. 311. [Ahmad Ibrahim ash-Sharif
3 Makkah wa 'l-Madinah fi’l-Jdhiliyyah wa Ahd Ar-Rasul , p. 311. [Ahmad Ibrahim ash-Sharif]
4 Al-Imtd‘, Taqi ad-Din Abi Muhammad ai-Maqrizi vol. I, p. 364-
154
PROPHET OF MERCY
Banu Qurayzah, that Banu Qaynuqa* were forced to abandon their cultivated
lands and take up the profession of artisans . 1
The Aws and the Khazraj, too, often came to the scratch. The first of these
encounters was the battle of Samir while the last one, the battle of Bu ath, was
fought five years before the hijrahf The Jews always tried to sow dissension
between Aws and Khazraj and made them run afoul of one another so as to
divert their attention from them. The Arab tribes were conscious of their nefari¬
ous activities: “the fox” was the popular nickname they had given to the Jews.
An incident related by Ibn Hisham, on the authority of Ibn Ishaq, sheds light
upon the character of the Jews. Sha c th ibn Qays was a Jew, old and bitter towards
the Muslims. He passed by a place where a number of the Apostle’s Companions
^ from the Aws and the Khazraj were talking together. He was filled with rage
to see their amity and unity; so he asked a Jewish youth friendly with the Ansar
to join them and mention the battle of Bu c ath and the preceding battles, and to
recite some of the poems concerning those events in order to stir up their tribal
sentiments.
The cunning device of Sha c th did not fail. The two tribes had been at daggers
in the past. Their passions were aroused and they started bragging and quarrel¬
ling until they were about to unsheathe their swords when the Apostle ^ came
with some of the Muhajirun. He pacified them and appealed to their bonds of
harmony brought about by Islam. Then the Ansar realised that the enemy had
duped them. The Aws and the Khazraj wept and embraced one another as if
nothing had happened . 3
PHYSICAL AND GEOGRAPHICAL CONDITIONS
At the time the Apostle # migrated to Yathrib the city was divided into distinct
sections inhabited by Arabs and Jews, with a separate district allocated to each
clan. Each division consisted of residential quarters and the soil used for agri¬
cultural purposes while in another part they had their strongholds or fortress¬
like structures. 4 The Jews had fifty-nine such strongholds in Madlnah. 5 Dr. Israel
Wellphenson writes:
The fortresses were of great importance in Yathrib for the people belonging to a
t
1 Makkah wa ’I-Madlnah, p. 322.
2 Makkah wa ’ l-Madinah , p. 322-323. Fath al-Bdri, vol. 7, VII, p. 85. See Ibn Kathir for a detailed
account of the battle of Buath.
3 Ibn Hisham, vol. I, pp-555^56-
4 Tdrikh al-YahudfiBilddal-’Arabfi 'l-Jahiliyyah wa Sadr al-Islam, Dr Israel Wellphenson p. 116.
5 As-Samhudi, Wafa ' al - Wafa ’fi Akhbdr Dar al-Mustafa, vol. I, p, 116 .
Yathrib before Islam
155
clan took shelter Ln them during raids by the enemy. They afforded protection to
the women and children who retreated to them in times of fights and forays while
the men went out to engage the enemy. These safeholds were also utilised as store¬
houses for storage of food-grains and fruits for the enemy could easily pillage them
in open places. Goods and arms were, also, kept in the fortress and caravans car¬
rying merchandise used to halt near them for the markets were usually held along
the doors of these fortresses. The strongholds also housed the synagogues and edu¬
cational institutions known as midras . 1 The costly goods that were stored in the
fortresses show that the religious scriptures, were also kept in them. Jewish leaders
and chieftains used to assemble in these fortresses for consultations or taking deci¬
sions on important issues which were sealed by taking an oath on the scripture .” 2
Defining the word atam> as these fortresses were called. Dr. Wellphenson writes:
“The term connotes in Hebrew, to shut out or to obstruct. When it is used in
connexion with a wall it denotes such windows as are shut down from outside
but can be opened from inside. The word is also expressive of a defensive wall or
a rampart and therefore we can presume that utum was the name given by the
Jews to their fortresses. They had shutters which could be shut from the outer
side and opened from the inner side.”
Yathrib was, thus, a cluster of such strongholds or fortified suburbs which
had taken the shape of a town because of their proximity. The Qur’an also hints
to this peculiar feature of the city in these words:
That which Allah gives as spoils unto His messenger from the people of the
townships . 3
Again, another reference to Madlnah signifies the same peculiarity.
They will not fight against you in a body save in fortified villages or from behind
walls . 4
Lava plains occupy a place of special importance in the physical geography of
Madinah. These plains, formed by the matter flowing from a volcano which
cools into rocks of burnt basalt of dark brown and black colour and of irregular
shape and size, stretch out far and wide, and cannot be traversed on foot or even
on horseback or by camel. Two of these lava plains are more extensive, one is
1 Anabbreviation of Bel ha-Midras signifying house of study or the place: where students of the law
gathered to listen to Midrash. Used in contradiction to the Bel ha-Sefer, i.e. the primary, sc 00 atten e y
children under the age of thirteen to learn the scripture, it goes without saying that the Jews of Ma in
had higher institutions of learning (Jewish Encyclopedia, vol. II, art, Bel ha Midras).
2 Tdrikh al- Yahudfi Bildd al-Arab fi %}dhiliyyah wa Sadr aEIsldm, pp.116-117
3 Qur’an 597.
4 Qur’an 59:14.
156
PROPHET OF MERCY $
to the east and is known as Harrat al-Waqim, while the other lies in the west
and is called Harrat al-Wabarah. Majduddln Flrozabadl writes in Al-Maghanim
al-Matabah ft Maalim at-Tabah that there are, several lava plains surrounding
Madinah. The two lava plains of the east and the west have virtually made the
city a fortified stronghold that could be attacked only from the north (where
trenches were dug on the occasion of the battle of trenches).
On the southern side the oases, thickets and clumped date-palm groves as
well as intertied houses of the densely populated area defended the city against
enemy incursions.* The strategic location of Madinah was one of the factors
responsible for its selection as the new home of the emigrants.
Harrat al-Waqim, to the east of the city, dotted with numerous green oases,
was more populous than Harrat al-Wabarah. When the Apostle emigrated
to Yathrib, the more influential Jewish tribes such as Banu ’n-Nadlr and Banu
Qurayzah were living in Harrat al-Waqim along with some of the important
clans of Aws such as Banu c Abd al-Ashhal, Banu Zufar, Banu Harithah and Banu
Mu'Awiyah. The eastern lava plain went was known as Waqim, named after a
locality in the district occupied by Banu c Abd al-Ashhal . 2
RELIGIOUS AND SOCIAL CONDITIONS
By and large, the inhabitants of Madinah followed the Quraysh whom they held
to be the guardians of the Holy sanctuary and the matrix of their religious creed
as well as social ethics. Like other Arabs, the population of Madinah was pagan
and principally devoted to the same idols as worshipped by the inhabitants of
Hijaz, and of Makkah in particular, in addition to a few regional or tribal dei¬
ties considered to be the personal or private gods of the particular clans. Thus,
Manat was the oldest and the most popular deity of the inhabitants of Madinah:
Aws and Khazraj rendered honour to it as the co-partner of God. The idol was
set up on the seashore, between Makkah and Madinah, at Mushallal near Qadid.
Al-Lat was the favourite god of the people of Ta if, while the Quraysh revered
Al- c Uzza as their national deity. It was so because the people of every place had
a particular patron god to which they were emotionally attached. If anyone in
Madinah had a wooden replica of an idol he typically consider it to be Manat,
the idol that c Amr ibn Jamuh «&, the chief of Banu Salamah in Madinah kept in
his house before his conversion to Islam . 3
j Al-Maghanim al-Matabah fi Ma'dlim at-Tabah, pp. 108-114,
2 Dr. Muhammad Husayn Haikal. Manzilal-Wahy. p. 557.
3 Mahmud Shukri al-AlusI, Bulugh al-Arabfi Ma'rifat Ahwal al-Arab, vol. I, p. 346 and vol. II, p. 208.
Yathrib before Islam
157
Ahmad ibn Hanbal ^ relates a tradition from c Urwah *3^, on the authority of
A ishah which says: The Ansar would cry labbayk 1 2 to Manat and to worship
it near Mushallal before accepting Islam. Anyone who performed pilgrimage in
the name of Manat did not consider it lawful to go round the mounts of Safa
and Marwah. When the people once enquired of the Apostle O Messenger
of Allah, we felt some hesitation during the pagan past in going round Safa and
Marwah, God sent down the revelation: 3 *Lo! Safa and Marwah are amongst the
signs of Allah'
However, we are not aware of any other idol in Madinah as glamorised as
Lat, Manat, c Uzza and Hubal or venerated like them, nor were idols set up in
Madinah which people from other tribes would visit. Madinah does not appear
to be bristling with idols, unlike Makkah, where idols were set up in every house
and vendors would offer them for sale to the pilgrims. Makkah was, all in all, the
prototype and symbol of idolatry in Arabia whereas Madinah simply trailed
behind it.
In Madinah the people had two days on which they engaged in games.
When the Apostle $§■ came to Madinah, he said to them, “God has substituted
something better for you, the day of sacrifice and the day of the breaking fast.” 4
Certain commentators of the traditions hold the view that the two festivals cele¬
brated by the people of Madinah were Nowruz and Mahrajan which had per¬
haps been adopted from the Persians. 5
The Aws and the Khazraj came of a lineage whose nobility was acknowledged
even by the Quraysh. The Ansar were descendants of Banu Qahtan belonging
to the southern stock of c Arab c Aribah, with whom Quraysh had marital affinity.
Hashim ibn c Abd Manaf had married Salma bint c Amr ibn Zayd of Banu Adi
ibn an-Najjar which was a clan of the Khazraj. Nevertheless, the Quraysh
considered their own ancestry to be nobler than that of the Arab clans of
Madinah. On the day of Badr when c Utbah ibn RabI ah, Shaybah ibn Rabi ah
and Walid ibn Rabfah came ahead of their ranks and challenged the Muslims to
single combat, some youths of the Ansar stepped forth to fight them. The war¬
riors of Quraysh, however, asked who they were and on coming to know that
they belonged to the Ansar, replied, “We have nothing to do with you.” Then
one of them called out, “Muhammad send forth some of our own rank and
blood to face us.” Thereupon the Apostle # ordered, “Advance, O c Ubaydah ibn
1 Lit “At Thy Service.”
2 A few more traditions have been related by other Companions on this connecti
3 Qur'an 2:158.
4 Bulugh al-Arab.
5 Bukhari and Muslim.
l 5 8
PROPHET OF MERCY #
al-Harith! Advance, O Hamzah! Advance, O All!” When the three were in place
and told their names, Quraysh said, “Yes, these are noble and our peers”. 1
The self-conceited Quraysh would look down upon farming, the occupation
taken up by the Ansar owing to the physical features of their city. We find an
echo of the same conceit in what Abu Jahl said when he was slain by two youth
of the Ansar who were sons of A fra’. Abu Jahl said to Abdullah ibn Mas c ud
although he was nearing his end, “Would that somebody other than a farmer
had slain me!” 2
ECONOMIC CULTURAL CONDITIONS
Madlnah was a veritable oasis. The soil warranted a systematic cultivation and
hence its population was given over to farming and gardening. The main pro¬
duce of the city consisted of grapes and dates, of which there were numerous
groves, 3 trellised and untrellised. Two or more palm-trees occasionally grew out
of a single root. 4
Cereals and vegetables of different varieties were cultivated in the farms
but the date was the chief item on the menu of the people specially in times of
drought, for the fruit could be stored for sale or exchanged with other necessar¬
ies. The date-palm was the queen of Arabian trees, the source of the prosperity
of people of Madlnah, providing them with solid food and fodder for the camels.
Its stems, bark and leaves were also utilised in the construction of houses and
the manufacture of other goods of daily use. 5
Countless varieties of dates 6 were grown in Madlnah where the people had
developed methods to improve the quality and produce of the dates through
experience and experimentation. Of these, one was the distinction made
1 Ibn Hisham, vol. I, p. 625.
2 Muhammad ibn T&hir Fatnl writes in Majma al-Bihar that the Arabs did not consider cultivation
to be an occupation befitting a man of noble descent. Abu Jahl meant that if anybody other than the sons
of c Afra, who was a farmer, had killed him he would not have felt ashamed (vol. I, p. 68).
3 The date-palm groves of Madlnah gre^y into thick clusters spreading out extensively. A tradition
mentions that Abu Talhah was one of the Ansar who possessed a grove so thickly clustered that if a small
bird got into his grove, it found it difficult to come out of it. Once, when he was offering prayers his eyes
happened to meet a sparrow which was fluttering to get out. He was so fascinated that his thoughts turned
away from the prayer for a moment. He felt so oppressed by his momentary inattentiveness to the prayers
that he gave away that grove called Blrha’ in the way of God. Related by Imam Malik in his Muwatta.
4 See Qur’an 13:4.
5 See Bukhari: Kitab al-llm and its commentaries by Ibn Hajar and c AynI.
6 Arab authors list an enormous vocabulary for dates which is an indication of the importance it held
for the Arab, in general, and for the people of Madinah in particular. Adah al-Kdtib by Ibn Qutaybah, Fiqh
al-Lughah by Tha alibi and al-Mukhassas by Ibn Sidah should be seen in this connection. There are also
treatises written on dates by other authors.
Yathrib before Islam
159
between the male pollen and female pistils of date-palms and the fertilisation
(or breeding or cultivation) of ovules which was known as tabir .»
Madlnah was a leading agricultural centre, it also had a flourishing mercan¬
tile business but not of the same scale as in Makkah. The barren, rocky valley of
Makkah allowed no other occupation save to set out with trade caravans regu¬
larly during the summer and winter sessions to earn their livelihood.
Certain industrial pursuits were restricted to the Jews of Madlnah. They had
probably brought these crafts to Madinah from Yemen as, for instance, Banu
Qaynuqa practised the trade of goldsmithing. Wealthier than other tribes
inhabiting Madlnah, the houses of the Jews were flush with money and abound¬
ing in gold and silver. 1 2
The soil of Madlnah is extremely fertile because of the volcanic matter from
the surrounding lava plains. The town stands in the lower part of the valley
where water-courses running from the higher altitudes irrigate the agricultural
lands and date-plantations. A verdant wadi well, then known by the name of
c AqIq, supplied with water and abounding in gardens and vineyards was the
pleasure spot of Madlnah’s population. There were many wells scattered about
the terrain; almost every garden had one by which it was irrigated, for subter¬
ranean water was found in plenty.
The vineyards and date-plantations, enclosed by garden walls, were known as
Hait . 3 The wells had sweet and plentiful supplies of water which was conducted
to the orchards by means of canals or through lift irrigation. 4
Barley was the main cereal produced in Madinah while wheat occupied a sec¬
ondary place, but vegetables were grown in abundance. Transactions of differ¬
ent types 5 like muzara c ah y mudjarah , muzabanah , 6 muhdqalah, 7 8 mukhdbarahf
mudawamah, 9 etc., were in vogue, some of which were retained by Islam while
others were reformed or forbidden altogether.
1 The device used was to incise ovules for injecting pollen.
2 Tarikh al-Yahudfi Bilad al-’Arabfi'l-Jdhiliyyah wa Sadr al-Islam , p. 128.
3 Bukhari: Kitab al-Maghazi— KaT) ibn Malik says that after he had endured much harshness from
the people, he walked off and climbed over the wall of Abu Qatadahs orchard (Hd It), who was his paternal
uncle.
4 See the tradition related by Abu Hurayrah in which he makes a mention of channels and spades for
digging them (Muslim).
5 See the chapter dealing with cultivation and farmers in the Sihah.
6 The sale of fruit on the palm-trees for a specified measure of dates.
7 The sale of a harvest before it was reaped for a specified measure of the same gram.
8 Renting land for a third or a quarter of the produce on the condition that the seed was provided
by the owner of the land. It was called muzara'ah if the seed was provided by the cultivator but certain
lexicographers consider the two to be synonyms (See Sharh Sahih Muslim by an
9 Selling of harvest two or three years ahead.
i6o
PROPHET OF MERCY #
The coins in circulation in Makkah and Madinah were the same as already
discussed in the section dealing with Makkah. However, as the inhabitants of
Madinah had to transact their business in grains and fruits, they had more of
their dealings with volumetric measures. 1 2 These measures were muddy sa c ,faraq,
c araq and wasaq. The measures of weight prevalent in Madinah were dirham,
thiqaf, daniq, qirat, nawaty ritl, qintar and uqiyah. 1
Madinah had fertile soil but it was not self-sufficient in food grains and had
to import some of the food it required. Flour, 3 refined butter and honey were
p
brought from Syria. Tirmidhi relates on the authority of Qatadah ibn Nu c man
that the staple diet of the people of Madinah consisted of dates and barley but
those who were rich would purchase flour from the Syrian merchants 4 for their
own consumption while other members of the family had to make do with dates
and barley. 5 This report brings to light the culinary habits as well as the disparity
in the standards of living of the well-to-do and the poorer sections of the people
in Madinah existing before the emigration of the Apostle |§\
In Madinah the Jews constituted the affluent class while the Arab tribesman,
like other guileless Bedouins were not given to trouble their heads about the
future or to feather their nests for rainy days. In addition to it, generosity was
in their blood; this manifested itself in their sparing no expense in entertaining
their guests. Naturally enough, they were very often forced to borrow money on
interest from the Jews by pledging their personal property.
The livestock raised by the people consisted, for the most part, of camels,
cows and ewes. The camels were also employed for irrigating the agricultural
lands and such camels were known as al-Ibil an-Nawadih. Madinah had several
• *
pastures, of which the two, Zaghdbah and Ghabah y were more well-known. The
people in Madinah would graze their flocks in these pastures and also obtained
firewood from them. 6 They reared horses for military operations as well, though
not on the same scale as did the inhabitants of Makkah. Banu Sulaym were
renowned for their horsemanship although they used to import their horses
from other regions.
Madinah had a number of markets, the most important among these being
1 For this reason the Prophet said, “the measures of weight are with the people of Makkah, while the
measures of volume are known by the people of Madinah”, related by Abu Dawud and an-Nisai.
2 For details see the books on tradition and At-Taratib aUlddriyyah by ‘Abd al-Hayy al-Kattanl, vol.
I. pp- 413 - 15 -
3 The word used in Arabic is darmak which stands for fine, soft powder of wheat meal.
4 Known as safiq, they were Nabataean merchants as stated by Muhammad Tahir Patni. (Majma'
al-Bihar , vol. Ill, p. 140)-
5 See Tirmidhi: commentary on 4:107 of the Qur'&n.
6 Mu*jam* al-BuIddn, Y 4 qut al-Hamawi and Wafa* al Wafa by al-Samhudi.
Yathrib before Islam
161
the one run by Banu Qaynuqa which was stocked with silver and gold ornaments,
cloth and other handiworks, cotton and silk fabrics. Colourful carpets and cur¬
tains with decorative designs 1 were normally available in this market. Perfumes
of different types and musk were also sold. Similarly, there were shopkeepers
who sold ambergris and quicksilver. 2 Numerous forms of business transactions
had come into practice, some of which were upheld by Islam while others were
forbidden. The dealings that had come into vogue were known as najash (rais-
ing the price in an auction with no intention to buy or praising a commodity
which belongs to an accomplice with the intention of exploiting another cus¬
tomer into buying it for a higher price) al-Ihtikar (creating a Monopoly), talaqqi
r-rukban (purchasing the lot of one product from a merchant at wholesale price
then selling it in the town for a high price creating a monopoly of that prod¬
uct), bay c al-musarrat (asking someone to cancel a transaction—when he has
the choice of cancelation—tempting him with a cheaper deal), bay c bi ’n-nastah
(purchasing on credit when the time of repayment is not known), bay c al-hadir
li ’l-badi (purchasing the lot of one product from a merchant at wholesale price
then selling it in the town for a high price creating a monopoly of that prod¬
uct), bay c al-mujazafah (randomly selling without weighing), bay c al-muzabanah
(purchasing fruits still on the tree with plucked fruits by estimation of weight.
Estimating the weight of the fruits on the tree) and mukhadarah (purchasing
fruits or grain before they have ripened fully). 3 Certain persons belonging to
the Aws and the Khazraj also had their hands in lending money at interest but
they were comparatively fewer in number than the Jews.The social and cultural
life of the common people in Madinah was, thanks to their refined taste, fairly
well advanced. Double storied houses were common in Madinah 4 and some
of these had attached kitchen gardens. The people were used to drinking sweet
water that often had to be conducted from a distance. Cushions 5 were used for
sitting and the household utensils included bowls and drinking vessels made
of stone and glass. Lamps were manufactured in various designs. 6 Bags and
1 In a tradition related by c A'ishah, recorded in Bukhari and Muslim, the word used for the curtain is
qiram, which, according to Muhammad Tahir Patni, was fine multi-coloured wool fabric or a cloth with dec¬
orative designs hung as a screen in the bridal chamber (Majma c Bihar al-Anwdr, Hyderabad, vol. IV, p. 258).
2 At-Tardtib al-JddriyyaK by ‘Allamah 'Abdul Hayy al-Kattani vol I. p- 97 -
3 For details see the chapters dealing with business transaction in the books on traditions and Fiqh
which explain the legality or otherwise of the different forms of these transactions. Also see Majma Bihar
al-Anwdr.
4 See the traditions relating to arrival of the Prophet in Madinah and his stay in the ground floor of
Abu Ayyub Ansari’s house.
5 At-Tardtib al-Iddriyyah. vol I. p. 97 -
6 Ibid., p. 104.
162
PROPHET OF MERCY §
small baskets were used for carrying articles of daily use and corn from the
fields. The dwellings of those who were well off, particularly the Jews, were well-
stocked with many more types of household furniture. The jewellery worn by
the womenfolk included bracelets, armlets, anklets, wristlets, earrings circlets,
rings, golden or gem necklaces.'
Spinning and weaving were popular domestic pursuits in which the women
spent their time in Madlnah. Sewing and dyeing of clothes, house building,
brick-laying and stone crafts were some of the manual arts already known to
the people of the city before the Apostle emigrated there.
yathrib’s advanced and composite society
The hijrah of the Apostle ^ and his Companions from Makkah to Madlnah was,
in no wise, an emigration from a town to any hinterland known by the name of
Yathrib but from one city to another. The new home of the emigrants was, at the
same time, dissimilar in many respects from the town they had left; it was com¬
paratively smaller from the former but the society there was more complex in
comparison to the social life of Makkah. The Apostle was, therefore, expected
to come across problems of a different nature. The town was peopled by men
subscribing to different religions with dissimilar social codes and customs and
having divergent cultural patterns. The task now presented to him was how to
overcome the difficulties arising out of a heterogeneous community and how
to unite them on one creed and faith. It was a difficult assignment which could
be accomplished only by a prophet, commissioned and blest by God with wis¬
dom, foresight, firmness of purpose and capacity to unite them under one set of
beliefs thus ushering the dying humanity into a new brave world. And, above
all, the savior had to have a loveable personality. How very correctly has God set
forth the service rendered by that benefactor of the human race, “He is. Who has
supported you with His Help and with the believers. He has united their hearts
(If you had spent all that is in the earth you could not have attuned their hearts,
but Allah has attuned them. Lo! He is Mighty, Wise.” 1
j Relating the event of Ifk, contained in the Kitab al-Maghazi of Bukhari, ‘A’ishah has used the word
jizf for the necklace lost by her. The word stands for precious stones of white and black colour found at
Zifar in Yemen.
% Qur’an 8:63.
9
In ^MadInah
How MadInah received the
Messenger of God g|
T he news about the Apostles tH departure from Makkah spread fast. The
Ansar, eagerly expecting his arrival went out after morning prayers to the
outskirts of the city and awaited him until there was no more shade and
the sun became unbearable. Then, it being the hot season, they returned to their
homes, sad and disappointed.
At last, one day the Apostle H arrived. The Ansar had already returned to
their houses but a Jew who happened to see him, cried aloud announcing his
arrival. Everybody rushed out to greet the Apostle whom they found sitting
beneath a tree with Abu Bakr «$, who was of a like age. Many of them had never
seen the Apostle and did not know which of the two was the Prophet. They
crowded round both, but, now, Abu Bakr % realised their difficulty. He rose,
stood behind the Apostle sH shielding him with a piece of cloth from the sun,
and thus dispelled the doubts of the people. 1
More or less five hundred Ansar rushed ahead to pay their respects to the
Apostle of God they requested him to enter the city, saying, Ride on! The
two of you are safe and we shall obey you!”
The Apostle $§■ went on, accompanied by his companion and the welcoming
crowd. The inhabitants of MadInah stood in front of their doors, the women
i Ibn Hisham, vol. I, p. 492.
164
PROPHET OP MERCY #
lined up on the roofs asking one another about the Prophet. Anas says that
he never came across such a happy event similar to that day. 1
The people thronged in the way and in their doors and windows and on the
roofs of the houses. The slaves and youths cried excitedly, “Allahu Akbar , The
Prophet of God has come! Allahu Akbar , The Prophet of God has come! 2
Bara’ ibn c Azib was a youth then. He says, “Never did I see the people of
Madlnah show joy so great as the joy on the arrival of the Apostle of God
Even the slave-girls cried: The Apostle of God has arrived!” 3
The faithful greeted the arrival of the Apostle with the joyful cries of Allahu
Akbar. No other welcome wore that festive glance to gladden their hearts.
Madlnah appeared to be jubilant and celebrating. The maidens of the Aws
and Khazraj felt elated and sang in chorus. 4
On the hillside where caravans are bid goodbye,
The full moon rises this day.
All the while God is praised.
We had better give our thanks.
Blessed one, O you, sent to us,
You have brought binding commands. 5
1 Ibn Kathir, vol. II, p. 269. Ahmad ibn Hanbal on the authority of Anas ibn Malik.
2 Bukhari: “The Migration of the Prophet”, on the authority of Abu Bakr.
3 Ibid
4 Ibn Kathir,vo\. II,p. 269. On the authority of ‘A’ishah.
5 Ibn al-Qayyim has raised the issue about these verses wherein he says that the hillside, u 1 haniyyai
al-Wada' "mentioned in these verses is not on the (north-south) road leading from Makkah to Madlnah,but
on the road one takes for Syria from Madlnah. He, therefore, holds the view that these verses were recited
on the occasion of the Apostle’s triumphant return from Tabuk. Bukhari also mentions the place in ques¬
tion in connection with the expedition of Tabuk. On the other hand, almost all the biographers, including
the earliest ones, relate that the verses were recited on the Prophet’s first coming to Madinah. The writer
has enquired about it from the inhabitants of Madinah who told him that one coming from Makkah can
also take the road going towards Syria. It is just possible that in view of the conditions in which the Prophet
had to emigrate to Madinah, he might have preferred the other route. It is also to be noted that Thaniyyat
al - Wadtf was not the name given to a single spot in Madlnah. On the way to Makkah, there is a similar
elevation which slopes down to the Wadi ‘Aqlq, surrounded by low plains on all sides. It was a pleasure
resort of Madinah in olden times where people used to assemble in the evening during the summer season.
It is also probable that the verses allude to this place, for, at this place also the caravans going to Makkah
were given a send off (Athar al-Madinah al-Munawwarah, 3* edition, p. i6o).The verses in question furnish
intrinsic evidence that they were sung at a time when the Prophet first came to Madinah. The vigour and
spirit of the verses, particularly the last one, clearly indicate that these were recited when the people of
Madlnah first found the Prophet among them. Even if the verses were recited on the return of the Prophet
from the expedition of Tabuk, as some of the authentic traditions relate, it merely means that the verses
were recited again on that occasion, since, a popular song like this is very often repeated on joyous occasions.
In Madinah
165
Anas ibn Malik <&> had not come of age when the Apostle # came to Madinah.
He was present on the occasion and he says, “I never saw a day more graceful
and radiant than the day when the Apostle came to us.” 1
THE MOSQUE OR QUBA
The Apostle stayed for four days in Quba where he laid the foundation of a
mosque. He left Quba on Friday. The time for Friday prayers found him among
the clan ofBanu Salim ibn Awf where he performed the prayer in their mosque.
This was the first Friday prayer offered by the Apostle of God in Madinah. 2
IN THE HOUSE OF ABU AYYUB ANSARI
*
As the Apostle rode through the streets of the city, people approached him in
groups with the request that he stay with them. They said, “Live with us and
enjoy our wealth, honour and protection.” Sometimes they took hold of his
earners halter, but he said to one and all: “Let her go her way. She is guided by
Allah.” This happened more than once.
While the Apostle was going through the locality of Banu ’n-Najjar, the slave-
girls of the clan recited these verses to greet him:
Daughters of Banu ’n-Najjar we are.
What fortune! Muhammad is our neighbour! 3
On reaching the house of Banu Malik ibn an-Najjar the Apostle’s camel
knelt by herself at the place where now stands the gate of the Prophet’s mosque
The place was then used for drying the dates and belonged to two orphan
boys who were related to the Apostle fH on his mother’s side.
The Apostle $j| alighted from his camel. Abu Ayyub Khalid ibn Zayd who
belonged to the clan of an-Najjar, hastily unloaded the camel and took the lug¬
gage to his house. Thus, the Prophet stayed with Abu Ayyub who paid him
the greatest respect and did all he could to entertain the honoured guest. Abu
Ayyub ^ was loath even to live in the upper storey. He asked the Apostle ^ to
occupy the upper portion and came down with his family to live on the ground
floor. The Apostle |§*, however, said to him, “O Abu Ayyub, it would be more con¬
venient for me as well as those who come to see me if I stay in the lower portion.
Abu Ayyub al-Ansari % was not a man of means, but he was overjoyed by
1 Sunan ad-Darami , On the authority of Anas
i Ibn Hishdm.v ol. I p. 494.
3 Related by al-Bayhaqi on the authority of Anas. Ibn Kathir, vol. II, P -274
I
i66
PROPHET OF MERCY
having the Apostle ^ as his guest. He was beside himself with happiness at the
great honour bestowed on him by God. The loving regard he paid to the Apostle
^ was an indication of his genuine gratitude to God and the Apostle H*. We
used to prepare the evening meal for the Apostle of God says Abu Ayyub,
“and send it to him. We would take only what was left over. I and Umm Ayyub
took it from the side the Apostle had taken in order to partake in the blessing.
The Apostle $§> was on the ground floor, while we occupied the upper portion.
Once we broke a jar of water. I and Umm Ayyub ^ mopped up the water with
the only robe we had in the fear that it would drop on the Aposde causing him
inconvenience. >, ‘
CONSTRUCTION OF THE PROPHETS
MOSQUE AND QUARTERS
t
The Apostle ^ sent for the two boys who owned the date-store and asked them
to name the price of the yard. They answered, “No, but we shall make you a gift
of it, O Apostle of God! The Apostle however, refused their offer, said its
price to them and built a mosque there. 1 2
The Apostle set himself to carrying the unburnt bricks for the construction
of the building along with other Muslims. He is reported to have recited as he
worked.
O God! The true reward is the reward of the Hereafter. Have mercy, O God, on the
Ansar and Muhajirin. 3
Overjoyed to see the Messenger of God ^ invoking blessings on them, the Mus¬
lims, too, sang and thanked God.
The Prophet # lived in the house of Abu Ayyub al-Ansari for seven
months. 4 In the meantime the construction of the mosque and apartments for
the Apostle’s family # were completed and he moved to live in his house. Mus¬
lims of Makkah continued to emigrate to Madlnah, with the exception of those
who were forcibly detained or had fallen victim to persecution. On the other
1 Ibn Ishaq on the authority of Abu Ayyub al-Ansari, Ibn Kathir, vol. II, p. 277.
2 Bukhari: “Arrival of the Prophet and his Companions in Madlnah.”
3 Ibn Kathir, vol. II, p. 251.
4 Ibn Kathir vol.II, p.279. The narration is also found with al-Waqadl on the authority of Abu Sa'd
as well as Ibn Hajr in al-Fath. Ibn Ishaq relates. The Messenger of God & first resided in Madlnah at the
commencement of Rabf al-Awwal, and right up to the month of Safar the following year his masjid and
quarters were being built. Thus making his residence with Abu Ayyub more than ten months'.
In Madinah
167
hand, not one house of Ansar was left in which the people had not sworn alle¬
giance to God and His apostle
The Apostles arrival # in the city heralded a new era, and it was only natural
that the city should discard its old name, Yathrib 1 2 (connoting baseness, lowness
or something reprehensible) 3 for a better one assigned to it by its messenger. 4
BONDS OF BROTHERHOOD BETWEEN THE
ANSAR AND MUHAJIRUN (EMIGRANTS)
The Apostle established bonds of brotherhood between the Muhajirln and
the Ansar, placing them under an obligation to mutual welfare, benevolence and
assistance. Each Ansar took a Muhajir as his brother, going so far as to give his
Muhajir brother half of whatever he possessed by way of dwellings, assets, land
and groves. Such was the enthusiasm of the Ansar to share everything with their
brothers in faith that they divided everything into two parts to draw lots for
allocating their shares. More often than not they tried to give the Muhajirun the
fairer portion of their property.
An Ansar! would say to his emigrant brother, “Behold, I shall divide my pos¬
sessions into two halves. And I have two wives. See whichever of the two pleases
you more, and tell me her name. I shall divorce her and you wed her.” The
Muhajir would answer, “God bless your family and your possessions. Just tell
me, where is the market?”
The Ansar were magnanimous and self-denying and the Muhajirln patient,
self-reliant. 5 6 Indeed this bond of brotherhood between the Ansar and Muhajirln
is the foundation and exemplar of the unique global Muslim brotherhood. The
Apostles message ^ was the introduction of the revival of a nation, to be set
free into a new world based on a sound aqidah (belief) and upright goals, a
nation delivered from a wretched world into a place of new bonds of faith, of
spiritual brotherhood and a common striving; a vanguard reviving new life into
the world and humanity itself. This is the reason God refers to this handful of
humanity and its small city, “And if you do not become allies of one another,
there will be oppression on the earth and a great mischief and corruption.
1 Ibn Hisham. vol. I, pp. 499-500.
2 See Qu’ran 33:13 for reference to Madinah with its ancient name.
3 lisan aUArab.
4 Musnad, Imam Ahmad, vol.I, p. 221 .
5 Bukhari, see the conversation between c Abd ar-Rahman ibn Awf and Sa d ibn Rabi in t e section
dealing with the “Brotherhood established by the Prophet between the Muhajirun and Ans'
6 Qur’an 8:73.
168
PROPHET OF MERCY #
COVENANT BETWEEN THE MUSLIMS AND THE JEWS
Shortly thereafter the Apostle ^ had a document written which bound the
Muhajirin and the Ansar to a friendly agreement. The covenant 1 made the Jews
a party to the agreement which guaranteed them the freedom of their faith as
well the title of their property, and set forth their rights and obligations. 2
THE CALL TO PRAYER
After the Apostle ^ had settled down and Islam was planted deep in the soil of
Madinah, the mode of calling the faithful to prayer engaged the attention of the
Prophet. He disliked the customs of the Jews and Christians like kindling fire
or the use of bell and horn to summon the people. At first the Muslims would
come by themselves for prayer at the appointed time without any announce¬
ment or call. While different proposals were being considered, God guided the
Muslims to the method of giving the call to prayer. A number of Companions
had a vision of the call in their dreams that the Apostle approved of, and
prescribed as the official form for summoning the Muslims for prayers. Bilal ibn
Rabah al-Habashi <$, was charged by the Apostle to give the call to prayer and
thus he came to be known as the mu'adhdhin of the Prophet and the leader of all
those who would call the faithful to prayer to the end of time.
HYPOCRISY REARS ITS HEAD IN MADINAH
There was no room for insincerity and double dealing in Makkah. 3 Islam was
helpless, harried and harassed there. None had the power to turn the tide in
Makkah, nor was there any worldly advantage in accepting Islam. Giving ones
faith to Islam meant that one was prepared to defy all of Makkah and to risk
one’s life. Only those venturesome in spirit, possessing the courage of convic¬
tions would dare play with the fire of hostility raging in hearts of Islam’s enemies.
Only a man of mettle chances his life and property, future and prosperity. In
Makkah there were not two powers equally poised; the heathens were strong
and tyrannical, and the Muslims weak and oppressed. This was the situation
in Makkah, which has been expressed cogently in the eloquence of the Qur’an.
1 The political wisdom of the oldest written constitution in the world has been discussed extensively,
see: Ibn Hisham, vol.I, pp.501^504; Kitab al-Amwal, Abi 'Ubayd; Al-Bidayah, vol. Ill, pp.224-226;, and
Majmu al-Watha’iq as-Siydsiya, Muhammad Hamidullah.
2 Ibn Hishdm, vol. I p. 501.
3 Most of the exegetes of the Qur an agree that the verses making mention of hypocrisy and hypo¬
crites were revealed in Madinah. A verse of the Qur an in chapter “Repentance” (9:101) specifically refers
to the hypocrites among the inhabitants of Madinah.
In Madlnah
169
And remember, when you were few and reckoned feeble in the land, and were
in fear lest men should extirpate you.*
When Islam found a new haven in Madlnah and the Apostle ^ and his Com¬
panions were blessed with peace and stability, Islam began to prosper. It brought
into existence a new society, a new brotherhood of men united by the conscious¬
ness of a common outlook on life and common aspirations as expressed by the
Islamic principles. The dazzling spectacle of an idealistic commonwealth meant
a complete break with the past. The change was so radical as to induce the faint¬
hearted to sail under false colours. This was quite logical or rather based on
the natural instincts of those who could not go hand-in-hand with the world-
shattering movement. Also, pharisaism shows its face only where two contend¬
ing powers or principles are pitted against each other. For the irresolute and the
spineless are always wavering, swinging from one extreme to another. They are
always in two minds, never able to take a final decision. Often they hang together
with one of the two contenders, profess loyalty to it and try to go along with
it, but their self-solicitude and egotistical inducements do not permit them to
throw in their lot with it. The fear that the other party might recover its strength
someday never escapes them, nor can they break the habits that tie them to
their old ways, not even for the call of Gods Apostle This is a delicate state of
inconstancy or infirmity of purpose portrayed vividly in the Qur’an:
And among men is he who worships Allah as upon an edge so that if good befalls
him he is content therewith, but if a trial befalls him, he falls away utterly. He loses
both the world and the Hereafter. That is the sheer loss . 1 2
The distinctive trait of this group is delineated in another verse which says:
Swaying between this (and that), (belonging) neither to these nor to those . 3
The leader of the hypocrites, drawn from the ranks of the Aws and the Khazraj
as well as the Jews of Madlnah, was Abdullah ibn Ubayy ibn Salul. Exhausted
by the battle of Bu c ath between the Aws and the Khazraj about five years before
the arrival of the Apostle of God in Madlnah, both these tribes had agreed to
recognise Abdullah ibn Ubayy as their leader. By the time Islam came to gain
adherents in Madlnah, preparations were being made to formally crown him as
the king of the city. When he saw that the people were being won over by Islam,
speedily and in large numbers, he became so annoyed that his resentment ever
continued to prey on his mind.
1 Qur'an 8:26.
2 Qur’an 22:11.
3 Qur’in 4:143.
170
PROPHET OF MERCY €
Ibn Hisham writes: “When the Apostle came to Madinah the leader there
was 'Abdullah ibn Ubayy ibn Salul al-Awfi, none of his own people contested his
authority and the Aws and the Khazraj had never rallied behind one man before
or after him until Islam came ... Abdullah ibn Ubayy s people had made a sort
of jewelled diadem to crown him with and make him their king when God sent
His Apostle ^ to them. So when his people forsook him in favour of Islam he
was filled with enmity, realising that the Apostle ^ had deprived him of his
kingship. However, when he saw that his people were determined to go over
to Islam he went too, but unwillingly, retaining his enmity and dissimulating” 1
All those who had a suppressed desire concealed in their hearts or were eager
for a name or power or authority felt cut to the heart at the success of a reli¬
gion that welded the Muhajirun and the Ansar as two bodies with one soul and
inspired them with the love for the Prophet a love more intense even than
that felt for ones own father, son or wife. Hate and ill will against the Apostle H
filled their hearts and they started hatching plots against the Muslims. This was
how a coalition of the two-faced malcontents came into existence within the
Islamic society. For they masqueraded as a part and parcel of the Muslim com¬
munity, but were in reality no better than the snake in the grass, the Muslims had
to be even more wary of them than the declared enemies of God.
This is why the Qur an repeatedly exposes their false-heartedness and warns
against their concealed designs. Their surreptitious intrigues continued to
undermine the stability of the Islamic society and hence the works on the life of
the Prophet ^ cannot do otherwise than describe their activities.
BEGINNING OF JEWISH ANIMOSITY
After maintaining an attitude of indifference and neutrality at the start, the Jews
gradually began to display hatred and rancour against Islam. In the beginning they
steered a middle course between the Muslims and the pagans and the Arab tribes
of Makkah and Madinah; or, were rather inclined towards the Muslims. The Jews
of Madinah had, in the beginning, felt closer to the Muslims owing to the strik¬
ing resemblance between such fundamental teachings of Islam as prophecy and
prophethood, belief in the Hereafter, Unity of Godhead, etc., and their own faith,
notwithstanding the differences in details as well as the fact that undue venera¬
tion of certain prophets and adoption of pagan customs through their age-long
association with the heathens had clouded their pristine faith in monotheism. 2
1 Ibn Hisham , vol. I pp. 277-8 (Trans. A Guillaume).
2 See the chapter “The age of Ignorance.”
In Madinah
171
It was thus reasonably expected that if they did not side with the Muslims,
they would at least remain non-partisan. At any rate, Islam testified to the
divine origin of their scriptures and called upon the Muslims to have faith in
all the Hebrew prophets. This was a fundamental dogma of faith in Islam, thus
expressed by the Quran:
Each believes in Allah and His angels and His scriptures and His messengers. We
make no distinction between any of His messengers . 1
Would that the Jews had understood the conciliatory tenor of Islam. Had it been
so, the history of Islam or rather the worlds history would have been entirely
different. Then Islam would not have faced the impediments it had to encounter
in the dissemination of its message, especially in its initial stages, resulting from
the strife between the early Muslims, armed only with the strength of their faith,
and the powerful and influential, educated and wealthy Jews of the time. The
attitude of the Jews could be attributed to two causes. One of these was their ten¬
dency for obstinacy while the other lay in their errant beliefs, as described in the
Qur an and illustrated with references to their past doings. For instance, the con¬
stant wrangling with their own prophets, opposition to their teachings and even
putting them to death, refusing to take the right path, bearing ill will and malice
to those who commended the path of virtue, speaking slighdy of God, exces¬
sive longing for wealth, driving hard usurious bargains despite its interdiction,
grabbing the property of others, making interpolations in the Torah to suit their
convenience, the insatiate thirst for worldly life and what it stands for and the
national and racial jingoism which had become their characteristic hallmarks.
Had there been a political leader in the place of the Apostle of God he
would have tactfully met the Jews halfway, especially in view of their impor¬
tance in the tangle that was Madinan politics. Even if it were not possible to pla¬
cate the Jews, a national leader would have at least avoided setting them at odds
against him by concealing his ultimate objective. But, as a messenger of God, the
Prophet was obliged to preach the message sent by God, proclaim the truth,
interdict what was forbidden and countenance no vestiges of evil and peccancy.
He had been saddled with the responsibility to deliver the message of God to
the whole world, to all races and nations including the Jews and Christians, and
to invite them to accept Islam regardless of the cost or consequences it involved.
This was really the path taken by all the prophets of old, in clear contradistinc¬
tion to the ways of politicians and national leaders.
But, this grated against Medina’s Jews, leading them to become hostile to
1 Quran 2:285.
172
PROPHET OF MERCY gg-
Islam and the Muslims. They gave up their earlier policy of steering the mid-
die course and decided to oppose Islam in every way possible, openly as well as
through intrigues. Israel Wellphenson, quoted here, has been frank and straight¬
forward in his analysis of the reasons for ill will between Jews and Muslims.
If the teachings of the Prophet had been restricted only to the denunciation of
idolatry and the Jews had not been called upon to acknowledge his prophethood,
there would have been no conflict between the Jews and the Muslims. The Jews
might have then commended and acclaimed the Prophet’s doctrine of monothe¬
ism and backed him or even supported him with men and material until he had
succeeded in destroying the idols and effacing the polytheistic creed rampant in
Arabia. But this depended on the condition that he left the Jews and their religion
well enough alone, and did not demand the acceptance of the new prophethood.
For the bent of Jewish temperament cannot take kindly to anything that tries to
seduce it from its faith, they can never acknowledge any prophet save one belong¬
ing to Banu Isra’il . 1
The Jews were further shocked and agitated when some of their learned rabbis
like Abdullah ibn Salam whom they held in esteem, embraced Islam. The
Jews could never conceive that a man of his standing and erudition would accept
the new faith. However, this only served to make the Jews still more annoyed
and envious of Islam. 2
The animosity of the Jews against Islam did not rest at defiance against Islam;
rather they went beyond the pale by openly preferring the pagans over Muslims
even though the Muslims shared their faith in monotheism. It would be logical
as well as reasonable to expect that if the Jews were called upon to pronounce a
verdict on the Prophet s faith vis-a-vis the idolatrous creed of the Quraysh, they
would speak well of Islam and the soundness of its belief in one God against
the multiplicity of deities taken for granted by the pagans of Makkah. But their
animus against Islam had so maddened them that they were willing even to deny
that patent truth. Once, when some of the rabbis went to Makkah, the Quraysh
asked them whether their idolatrous religion or that of the Prophet *§ was bet¬
ter, the answer these rabbis gave was: “Your religion is better than his and you
1 Tarikh al-Yahudfi Bilad al- c Arabfi ’LJ&hiliyyah wa Sadral-Islam, p. 123.
2 The number of Jews who accepted Islam and had the honour of enjoying the Apostle’s company
was 39* Some of them belong to the category of eminent Companions, as can be seen from their bio¬
graphical details. Contained in the books on the lives of the Companions, such a s,Al-Isabah, Al-Istfdb, Usd
al-Ghdbah, etc. Also see Ahl-e-Kitdb Sahdbah wa Tdbtun by Mujib Ullah Nadwl from which the number of
Jewish converts to Islam, quoted above, has been taken.
In Madinah
173
are more rightly-guided than they”- The comment of Dr. Israel Wellphenson on
the reply given by the Jews is worth repeating here.
But, surely, the thing for which they deserved to be reproached and which would
be painful to all those who believe in the Unity of God, whether they be Jews or
Muslims, was the conversation between the Jews and pagan Quraysh wherein they
had given preference to the religion of the Quraysh over what had been brought
by the Prophet of Islam . 2
The same writer further goes on to say:
Deception, mendacity and similar means for entrapping the enemy have been
sanctioned by the nations for achieving a military objective in times of warfare, yet,
the Jews ought not to have committed the grievous mistake of declaring roundly
that adoration of idols was preferable to the Islamic faith in the Unity of God,
not even if they feared to miss the mark by doing so. For Ban! Isra’il had, in the
name of their forefathers, held aloft the banner of Gods Unity for ages amidst the
heathen nations of old, had all along braved innumerable trials and tribulations,
and gone through fire and blood for its sake. It was their bounden duty to sacrifice
their lives and whatever they held dear to humble the idolaters and polytheists . 3
In fact, the matter was sufficiently serious to warrant a reference in the Qur’an:
Have you not seen those unto whom a portion of the Scripture has been given,
how they believe in idols and false deities, and how they say of those (idolaters)
who disbelieve: These are more rightly guided than those who believe ? 4
CHANGE OF THE QIBLAH
The Apostle as well as the Muslims had been facing towards Jerusalem while
worshipping, or, as they phrased it, took Jerusalem as their qiblah. 5 The practice
was followed for one year and four months after emigration to Madinah. The
Apostle desired that the Ka c bah be made the qiblah for prayers as did the other
Arab converts to Islam, since they had been holding the sanctuary at Makkah
in a reverential regard since immemorial times. To them the house of worship
i Ibn Hisham, vol. II p. 214. It was on this occasions that verse 4:51 of the Qur’an was sent down by
God.
1 Tdrikh al-Yahudfi Bildd al-Arabfi ‘ l-Jdhiliyyah wa Sadr al-Islam, p. 142-
3 Tdrikh al-Yahudfi Bildd al-Arab fi ' l-Jdhiliyyah wa Sadr al-Isldm, p.142.
4 Qur’an 4:51. ' .......
s Lit., anything opposite. The direction in which all Muslims must pray, whether m their private or m
their public devotions, namely, towards the Ka 4 bah.
174
PROPHET OF MERCY
built by Ibrahim ^ and Isma c il ^ was the holy of the holies, incomparable in
sanctity to any other sanctum or shrine. They were put to a severe test by being
asked to face Jerusalem instead of the Ka c bah, and they stood this trial by duti¬
fully obeying the divine command. Such was their devotion to the Apostle that
they always replied: “We hear, and we obey,” 1 and “We believe therein: the whole
is from our Lord,” 2 whether they found anything to their liking or not. Thus,
after the faith of the earliest Muslims had been brought to the test and they had
stood it successfully, the qiblah for the prayer was changed to Ka c bah. Says God
in the Qur’an:
Thus We have appointed you a middle nation, that you may be witnesses against
mankind and that the messenger may be a witness against you. We appointed the
qiblah which you formerly observed only that We might know him who follows
the messenger, from him who turns on his heels. In truth it was a hard (test) save
for those whom Allah guided . 3
The Muslims promptly changed their direction in prayer in compliance with
the divine command towards the Ka c bah which was henceforth selected as the
qiblah for ail the believers, living in any part of the world, for all times to come.
JEWS GIVE OFFENCE TO MUSLIMS
It preyed upon the minds of the Jews that Islam had gained a footing in Madlnah
and was making rapid strides day after day. They were intelligent enough to real¬
ise that if the popularity of Islam continued unabated for some time more, they
would lose their allies as well as influence and this would limit their ability to
stand up against their potential enemies. They decided to put up a front against
the Muslims and launched a campaign to slight, vilify and ridicule the Muslims
who, however, were not permitted to return the “compliments” paid to them:
they were commanded to be long-suffering and forbearing.
Withhold your hands, establish worship” 4 was the code of behaviour
enjoined upon them so that they might learn to disdain the world and its pleas¬
ures, become self-denying, be prepared to make sacrifices for a higher cause and
have the experience of obeying the commands of God.
1 Qur'an 14:51.
2 Qur'an 3:7.
3 Qur’an 2:143*
4 Qur’an 4:77.
In Madinah
175
PERMISSION TO FIGHT
Gradually the Muslims were invested with power and became strong enough
to take up arms against their enemies. They were then allowed to resist aggres¬
sion and to fight against the mischief-loving people. But it was only permission
rather than obligation to clash with the enemies. 1
Sanction is given unto those who fight because they have been wronged; and Allah
i$ indeed able to give them victory . 2
EXPEDITION OF ABWA* AND C ABDULLAH IBN JAHSH
In pursuance of Gods command, the Apostle ^ started sending raiding parties
to fall suddenly on the hostile tribes. These raids were not meant to launch out
against the enemy but simply to frighten the tribes inimical to Islam with a show
of force.
We shall mention here one of the earliest raids, led by "Abdullah ibn Jahsh
for it gave occasion to a revelation sent down by God which shows that Islam
does not countenance the least excess or highhandedness even by its own fol¬
lowers. Islam is always fair and impartial in bringing its verdict on every affair,
without any regard to persons or parties.
The Apostle sent Abdullah ibn Jahsh % on an expedition with eight emi¬
grants during the month of Rajab, 2 ah. He gave him a letter with the instruc¬
tion that he was not to read it until he had journeyed for two days, and then act
according to the directions contained in it but not to force his Companions to
follow his orders.
Abdullah ibn Jahsh read the letter after he had travelled for two days. The
instruction contained in it was, “When you have read this letter, proceed to
the oasis of Nakhlah between Makkah and Ta if. Pitch your tents there to find
out the movements of Quraysh and send the information to us . Having gone
through the letter, Abdullah ibn Jahsh said, “We hear, and we obey; and then
he said to his companions: “The Apostle of God ^ has ordered me to lie in wait
at the oasis on the road between Makkah and Ta if and watch the movements
of Quraysh so as to bring him news of them, but he has also asked me not to
compel anyone of you to follow me. If anyone wishes martyrdom, he may come
with me, and whoever wishes may go back, for I have to abide by the instructions
1 See Zad al-Ma c ad, vol. I, p. 3M
2 Qur’an 22:39.
176 PROPHET OF MERCY $$■
of the Apostle” Then he went ahead, and so did all of his comrades, not one of
them falling out.
The party moved on to the oasis where they camped. After a short while
a caravan of Quraysh passed by them. c Amr ibn al-Hadraml was also with the
caravan. When Quraysh saw the party camping so near them, they got fright¬
ened but when they saw Ukashah, whose head was shaved, their suspicions were
lulled for they took the party to be pilgrims. They said: “We have nothing to fear
from them, they are pilgrims.” 1 That was the last day of Rajab. 2 The raiding party,
on the other hand, took counsel among themselves and decided that if they left
Quraysh alone that night, they would get into the sacred area and obstruct their
entry there. But if they fought them, they would be fighting during the sacred
month. At first they felt hesitant as well as dismayed but ultimately made up their
mind to kill as many of Quraysh as possible and plunder as much of their goods
as feasible. Waqid ibn Abdillah at-Tamiml shot the first arrow killing c Amr
ibn al-Hadrami while his companions captured two men of Quraysh. Abdullah
ibn Jahsh and his companions ^ returned to Madlnah with the captives.
When Abdullah ibn Jahsh and his companions came back to the Apostle
f§^, he said, “I did not ask you to fight in the sacred month, nor to seize the cara¬
van and take captives.” The Apostle t|| also refused to accept the spoils brought
by the party.
The campaigners were worried and fearfully apprehensive of being doomed.
They were also reproached by other Muslims. On the other hand, Quraysh laid
the charge, saying, “Lo! Muhammad has allowed war and bloodshed in the
sacred months!” It was on this occasion that God sent down the revelation to
the Apostle:
They question you (O Muhammad) with regard to warfare in the sacred month.
Say: Warfare therein is a great (transgression), but to turn (men) from the way
of Allah, and to disbelieve in Him and in the inviolable place of worship, and to
1 Arabs preferred to perform c umrah during the month of Rajab.
2 Rajab was first of the four months held to be sacred, in which it was not lawful to fight. The remain¬
ing three months were Dhu T-Qa da, Dhu 1 -Hijjah and Muharram. Arabs observed this custom during the
pre-Islamic and in the initial period of Islamic era, and this also finds a mention in the Qur’an (9:36). But
the consensus of the scholars is that the interdiction in this regard has been abrogated by later revelations
which say, “Slay the idolaters wherever you find them” (9:5) and “Wage war on all the idolaters, they are
waging war on all of you” (9: 36).Sa‘id ibn al-Musayyib was asked if the Muslims were permitted to fight
the disbelievers during the sacred months. He replied, Yes. This was so during the wars waged by the ear¬
lier Muslims for there is not one instance in the history when the battles were suspended during the month
of Rajab or for three months of Dhu ’ 1 -Qa‘dah. Dhu T-Hijjah and Muharram, or when Muslim forces left
the battlefield for their cantonments during these months.”
In Madinah
177
expel the people thence, is a greater (sin) with Allah; for persecution is worse than
killing . 1
God has given a fair deal to His friends as well as foes,” writes Ibn al-Qayyim
in Zdd ol-M.ao.dy for He has not commended the sin of fighting in the sacred
month, committed by His pious and devout servants.
God has held it to be a serious act of transgression but He also reminds that
the idolaters have been guilty of even greater sins through their acts of persecu¬
tion in the sacred city of Makkah, and thus they deserve still more condemna¬
tion and punishment. Since, however, the believing servants of God had been
guilty of indiscretion or they had made a mistake, God has lent them a hope that
they might be forgiven on account of their faith in the Unity of God, submission
to Him, migration with the Apostle and their strivings in His way.” 2
The expedition of Abwa’, also known as that of Buwat, was the first drive that
the Apostle *§■ led in person but there was no fighting. Thereafter several raiding
parties were sent out by the Apostle f§^.
FAST MADE OBLIGATORY
When the Muslims had taken the prayer as a mark and symbol of their faith and
it had a hold on their minds as the light of their lives, the readiness to follow
divine commands entered into their hearts and souls. Then it was, in the second
year of the hijrah y that God commanded them to observe the fasts also. 3
O you who believe! Fasting is prescribed for you, even as it was prescribed for
those before you, that you may ward off (evil ). 4
In another verse it is said:
The month of Ramadan in which was revealed the Qur an, counsel for mankind
and clear proofs of the guidance, and the Criterion (of right and wrong). And
whosoever of you is present, let him fast the month . 5
1 Qur’an 2:217. Ibn Hishdm, vol. I, pp- 601-2.
2 Zdd al-Ma ( dd, vol. I, p. 341- „. . r /M/1(ll
3 Ibn Hishim. vol. I pp. 59-606. Also see the chapter dealing with 'Fasts' m the Four Mars of,slam
by the author.
4 Qur’an 2:183.
5 Qur’an 2:185.
10
The 'j Decisive 'Battle of'Badr
I N the second year of the hijrah, during the month of Ramadan, the Mus¬
lims came up against the infidels in the decisive battle of Badr which was to
prove the turning point not only in the destiny of Islam but of the entire
human race.
All the subsequent conquests that the Muslims won, along with the empires
they founded come from the triumphant success achieved by a handful of fol¬
lowers of Islam at that crucial moment of battle. God has identified it as the Day
of Discrimination:
If you believe in Allah and that which We revealed unto Our slave on the Day of
Discrimination, the day when two armies met . 1
The circumstances that led to this battle were that the Apostle $§■ received the
news of a great caravan with a large amount of money and merchandise heading
back to Makkah from Syria, led by Abu Sufyan A state of hostility already
existed between the Muslims and Quraysh, for they were doing all that was in
their power to play mischief with Muslims, to impede their progress and to crush
their rising power. They spared none of their financial and physical resources to
achieve this and their armed detachments very often advanced deep inside the
boundaries of Madinah and its pastures to ambush the Muslims.
Abu Sufyan <$,, was a bitter enemy of Islam then and so the Apostle ^ pre¬
pared the Muslims to intercept the caravan. Since it was a commercial caravan
i Qur’an 8:41.
179
i8o
PROPHET OF MERCY
and the Apostle ^ merely wanted to surprise it, and so elaborate arrangements
required for giving fight to an army were not considered necessary.
Informed of the Prophet s plans to intercept him, Abu Sufyan sent a
courier to Makkah with an urgent request for reinforcements. Thereupon the
Quraysh hastily assembled an armed force. All the notable chiefs of Makkah
accompanied the force to which was enlisted every man available from the
neighbouring tribes—and this army went forth to the aid of their caravan.
Quraysh were so flared up that hardly a man remained behind in Makkah.
FAITHFULNESS OF THE ANSAR
News came to the Apostle that a strong Makkan army was on its way to
engage him in battle. The Apostle ^ summoned his followers and asked for
their counsel. He wanted to appraise the reaction of the Ansar, for their original
pact with him entailed their defence of him in Madlnah and did not put them
under an obligation to take part in a military expedition outside their territory.
The Muhajirln responded first and assured him of their help and loyalty. The
Apostle <jf^ then repeated his question and the Muhajirln gave the same reply but
the Apostle H put the same question again for the third time. Now the Ansar
realised that the question was meant for them. Sa c d ibn Mu c adh % immediately
got up to say in reply, “O Apostle of God, it seems as if you mean us and you want
to have our answer. Perhaps you think, O Aposde of God, that the Ansar have
undertaken to help you on their own territory alone. I want to say on behalf of
the Ansar that you may lead us where you like, align with whom you may desire
or break relations with whom you may think fit; you may take whatever you
desire from our property and give us as much as you want. For, whatever you
take from our property would be dearer to us than what you would leave with
us. We will follow whatever you would command us. By God, if you march to
Bark Ghumdan, 1 2 we will accompany you and by God if you plunge into the sea,
we will also plunge in with you.”
Then Miqdad got up and said, “O Apostle of God, we will not say as the
Children of Israel said to Moses &: “Go you and your Lord and fight, we will sit
here. 1 We will fight with you on your left and on your right, ahead of you and
behind you.”
1 A place in Yemen. Others say that it is the farthest point of Hijr Suhayli: (the commentator of Ibn
Hisham) says that according to certain exegetes it was a city in Abyssinia. It thus meant far off place. Ibn
Hisham cites it as Bark al-Ghumad by (Zad al-Ma‘ad, vol. I,p. 342).
2 Qur'an 5:24.
The Decisive Battle ofBadr
The Apostle # was delighted to hear the replies given by his Companions.
He said, “Go ahead and glad tidings unto you.”'
ENTHUSIASM OF THE YOUNGSTERS
When the detachments went out from Madlnah, a boy of sixteen, whose name
was Umayr ibn Abl Waqqas ^ also accompanied the warriors stealthily because
he feared that if the Apostle ^ saw him, he would turn him back as a minor.
When his elder brother, Sa d ibn Abi Waqqas saw c Umayr avoiding the gaze
of the Apostle, he asked him the reason for it. c Umayr replied, “I am afraid that
the Apostle of God would turn me back as a minor but I want to take part in
the battle. God may perhaps honour me with martyrdom.” When the Prophet
^ saw c Umayr he asked him to go back but he started crying and was allowed
to stay on. c Umayr ^ was killed in the battle and thus his heart’s desire was
fulfilled . 1
STRENGTH OF THE CONTENDING PARTIES
The Apostle ^ rallied forth to the battlefield with three hundred and thirteen
poorly equipped combatants. The Muslims had seventy camels and two horses
on which men rode by turns ; 3 there was nothing to distinguish soldier from cap¬
tain, even the eminent Companions like Abu Bakr and c Umar ^ or the Prophet
!§■ himself bore no marks of distinction.
The standard of the army was given to Mus c ab ibn c Umayr the flag of the
Muhajirin was with c AlI ^ and that of the Ansar with Sa c d ibn Mu c adh
On coming to know of the approaching Muslim army, Abu Sufyan turned his
caravan towards the coast. He also sent word to the Qurayshi army when he was
at a safe distance from the Muslims, to go back home as it was of no purpose for
them to proceed since the caravan was safe. The Makkans too wanted to return
home but Abu Jahl insisted on going ahead to punish the raiders. His force was
a thousand strong with all the veterans and noted warriors of Makkah, and all
were well armed. He did not want to lose the opportunity to give battle to the
Muslims.* On coming to know the names of the Makkan chiefs accompanying
Abu Jahl, the Apostle # remarked: “Makkah has brought pieces of its heart to
you!”
. Zadal-Ma'ad, vol. I,pp. 34 Hisham, vol. I,p. 6.4. Bukhari and Muslin, have also related the
conversation with a little variation.
2 Usd al-Ghdbah, vol. IV, p. 148.
3 Zad al-Ma‘ad, vol. I, p. 342*
4 Zad al-Ma c dd , vol. I, p. 343 and Ibn Hisham, vol. I pp- 618-19.
182
PROPHET OF MERCY $
THE DEMOCRATIC WAY
The Quraysh army halted at a valley near Badr while the Muslims pitched their
tents on the farther side of the enemy. Hubab ibn al-Mundhir however, called
upon the Apostle to enquire: “O Apostle of God, is this a position which God
has ordered you to occupy, so that we cannot position ourselves elsewhere, or is
it a matter of opinion and military tactics?” “No”, replied the Apostle it is
a matter of opinion and military tactics and everything can be done to ambush
the enemy.” Hubab ^ then said, “O Apostle of God, it is not the position we
should occupy.” He suggested another place nearest to the water which was
more suitable for giving battle to the enemy. The Apostle ^ agreed and ordered
his men to move on there . 1 2
The Apostle and some of his Companions were first to occupy the new
camping ground in the night. A cistern was built and filled with water from
which the enemy was also allowed to replenish its drinking-vessels . 1
God sent down rain during the night which caused the infidels great incon¬
venience by hindering their movement. But it revived the vanishing spirits of
the Muslims by making the weather pleasant and turned the soft sand of the
wadi into a compact surface.
This was a sign of victory as God has disclosed in this verse of the Qur’an:
And [God] sent down water from the sky upon you, that thereby He might purify
you, and remove from you the fear of Satan, and make strong your hearts and firm
(your) feet thereby . 3
THE APOSTLE AS A GENERAL
We find, on this occasion, the Apostle ^ exhibiting marvellous qualities of a
military tactician and strategist which chime with his eternal and universal
guidance to mankind, providing yet another indication that the inspiration he
drew was from the supernatural agency . 4 His battle formations, his responses to
sudden and surprise attacks by the superior forces and the deployment of his
troops to win the battle against the enemy superior in numbers need be studied
to appreciate the prodigious military genius of the Apostle.
1 Ibn Hisham, vol. I, p. 620.
2 Ibid., p-622.
3 Qur’an 8:11.
4 A detailed account of the defensive measures taken by the Apostle of God at Badr can be found in
the Hadith ad-Difa by Maj. General Muhammad Akbar Khan, a Pakistani general, and Ar-Rasul al-Qd ( id
by Mahmud Sheeth Khattab, a former Commander-in-chief of the Iraqi Armed Forces.
i«3
The Decisive Battle of Badr
PREPARATION FOR THE FIGHTING
A booth of palm-branches was erected for the Apostle f on an elevation
overlooking the battlefield. Thereafter, the Apostle # traversed the plain and
pointed out the spots where the enemy chiefs were to fall dead to his Compan¬
ions. As it was found later on, his prediction proved entirely correct for not a
single Quraysh chief was found slain at a place different from that indicated by
the Apostle of God
When the two armies came face to face, the Apostle # said, “O God, here
come Quraysh in their vanity and pride. They contend with You calling Your
Apostle a liar.”
This was the night of Friday, the seventeenth of Ramadan. With the first flush
of morning, the entire force of Quraysh streamed out into the valley and ranged
itself in the battlefield while the Muslims arrayed themselves before them in the
foreground. 1
AN ENTREATMENT TO BESEECH THE LORD
The Apostle H set the ranks of his force in order and returned to the booth with
Abu Bakr. Putting his head on the dust, he supplicated and beseeched God for
divine succour. He knew full well that if victory in the battle was to go by num¬
bers and strength, prowess and the weapons of the two forces, the result was a
foregone conclusion. He had no illusions for he fully realised that the Muslims
were weak and few, and the enemy strong and numerous. He clearly saw the bal¬
ance inclining in the favour of Quraysh, and now he sought to counterpoise it
with a heavier weight. Lamenting, he entreated the Lord of the heavens and the
earth, who shapes all ends and the means, to come to the assistance of Muslims
in their hour of difficulty.
He appealed to God: “O God! If You were to exterminate this small group of
Muslims, You will be worshipped on earth no more!” In a state of extreme exal¬
tation, his hands raised in prayer and on bended knees, he sent up the prayer:
“0 God! Fulfil what You have promised me! Help us, O God!” So lost was he in
the prayer that the mantle on his shoulder fell on the ground. Abu Bakr, who
was distressed to see the Apostle of God in tears, consoled and comforted him.
I Zad al-Ma c ad, Vol. I, pp. 343 - 344 , ......
• 2 See Zad al-Ma'id, and other biographies of the Apostle ». Muslim relates (in K,'ab al-lihOd wa
s-Siyar) on the authority of‘Umar ibn al-Khattab that “On the day of Badr when the Apostle # camped
with his three hundred and nineteen Companions, he turned towards the qiblah and, raising his hands,
started imploring God: 'O God! Grant me the help which You did promise me. O God. Grant me the
184
PROPHET OF MERCY #
THE TRUE POSITION AND STATION OF THE MUSLIMS
The prayer of the Apostle although brief, speaks volumes of his pure-hearted
Companions, his unflinching confidence in the succour of God in the hour of
crisis, his feelings of humbleness and meekness before God, and the serenity of
his own heart. At the same time, the Apostles prayer sets forth, in terms as
clear as crystal, the true position and station of his followers amidst the nations
of the world. It brings out the worth, utility as well as the indispensability of the
people charged with the responsibility of taking his mission ahead. It is, in fact,
a plain and clear annunciation that the responsibility placed on these people is
to surrender to the Will of God, to bend down their necks before Him with a
contrite heart, and to summon the people to yield obedience to Him.
And the Apostles $§■ prayer was answered by God with a resounding victory
which was beyond the bounds of reason and probability. It was but a demonstra¬
tion of the truth of his affirmation concerning the true character of his followers.
The Apostle ^ then came back to his men and delivered a short speech
stressing the merits of fighting in the way of God. In the meantime c Utbah ibn
Rabfah and his brother and son, Shaybah and Walld, stepped forward in the
fashion of the Arabs. Three of the Ansar came forward to give them battle, but
the Quraysh asked, “Who are you?”
“We are Ansar”, they answered.
“You are of noble blood,” said the Quraysh, “but send our peers, the men of
our own tribe.”
The Apostle now said, “Step forth, c Ubaydah ibn al-Harith, Hamzah and 'All!
Advance! All three of you are to oppose them.”
The Quraysh then said, “Yes. You are noble and our peers.”
Now c Ubaydah being the eldest, challenged c Utbah ibn Rabi c ah, Hamzah
faced Shaybah and All went against Walid ibn c Utbah. With swift dispatch
Hamzah and All ^ slew their opponents, but 'Ubaydah and c Utbah still
struggled with one another. Hamzah and All then made for c Utbah and did
away with him. They bore away and brought 'Ubaydah back to their ranks for he
had been badly injured. Later on c Ubaydah ^ died of excessive loss of blood. 1
THE GENERAL ATTACK
The Quraysh were now filled with a renewed fury. With a cry of rage, they
help which You did promise me. O God! If this small group of Muslims is exterminated today You will be
worshipped on earth no more! ”
1 Ibn Hishdm, vol. I.p. 625.
i8 5
The Decisive Battle of Badr
charged and assailed the Muslim champions whereupon the Apostle ^ cried,
"Rise to Paradise the breadth of which is equal to the heavens and the earth!”
THE FIRST MARTYR
c Umayr ibn al-Humam ^ heard the Prophet s # call and asked, “Is that paradise
equal to the heavens and the earth, O Apostle of God?” “Yes”, replied the Apostle.
Fine. Fine, he said, and when the Apostle ^ asked what had made him say that,
he replied, Nothing, O Apostle of God, but I hope that I might be amongst its
inhabitants.” The Prophet told him that he would be among them. c Umayr <$,
then took some dates out of his quiver and began to eat them, but suddenly he
said, “If I live till my dates last, it would mean delaying it for long.” So he threw
away the dates in his hand and ran to the battlefield and fought with the enemy
until he was dead. He was the first martyr on the day of Badr. 1 2
The Muslims fought the Makkans like a firm, united and disciplined army
with the name of God on their lips. Up to that moment the Apostle had remained
quiet and collected, but now he charged into the ranks of the enemy. None was
now braver than he, none dared engage the enemy so closely. 1 God now sent
down the hosts of heaven to the succour of the Muslims. The enemy seemed to
be giving way to the Muslims and was driven back by the fierce charge of the
invisible warriors.
When your Lord inspired the angels, (saying): I am with you. So make those who
believe stand firm. I will throw fear into the hearts of those who disbelieve. Then
smite the necks and smite of them each finger . 3 4
THE DESIRE OF TWO BROTHERS
Full of enthusiasm, everybody seemed bent upon outdoing others in deeds of
valour and to be honoured with martyrdom. Even close friends and full broth¬
ers vied with one another to excel. c Abd ar-Rahman ibn Awf said. I was fighting
in my rank on the day of Badr, when, lo! I saw on my right and left two very
young boys. And I did not feel quite happy to see them at my side. Suddenly
one of them asked me in a low voice, so that his companion should not hear. O
my uncle! Show me Abu Jahl! I said: O my brother’s son! What have you to do
l Zdd al-Ma'ad, vol. I, p. 345 ; and Ibn Hishdm, vol. II, p. 215*
2 Ibn Kathir, vol. II, p. 425.
3 Qur’an 8:12.
4 ‘Abd ar-Rahman expected grown men with him
who could be expected to assist him in the fight.
i86
PROPHET OF MERCY g}
with him? He answered: I have vowed before God that I shall kill him when I see
him, or shall be killed by him! And the other boy spoke to me likewise in a low
voice, so that his companion should not hear. I pointed him out to them, and
they threw themselves upon him like two hawks, and struck him down. And
they were the sons of Afra
When Abu Jahl was killed, the Apostle of God remarked, “This is Abu Jahl,
the Pharaoh of this nation.”
THE GREAT VICTORY
The day of Badr drew toward its close with the Muslims flushed with success and
the infidels trampled in the dust. On this occasion the Apostle ^ paid homage
to God, saying: “Praise be to Allah who fulfilled His promise, and helped His
servant, and alone routed all the hordes.”
That was exactly what had happened, for the Qur’an also says:
Allah had already given you the victory at Badr, when you were contemptible, So
observe your duty to Allah in order that you may be thankful . 1 2
The Apostle ^ ordered that the dead among the infidels should be thrown
into a pit. As the Muslims threw them, the Apostle ^ went there and said stand¬
ing over the pit: “O people of the pit, did you find that what your Lord said is
true? For I have found that what my God promised me is true.” 3 On the day of
Badr, seventy infidels were slain and an equal number taken captive. Casualties
among the Muslims were fourteen, six belonging to the Muhajirin and eight to
the Ansar. 4
m
EFFECTS OF THE VICTORY OF BADR
The Prophet ^ returned to Madinah at the head of a victorious army. The
enemies of Islam were appalled and disheartened by the victory at Badr. The
Apostles # prestige rose in Madinah and his influence gained a hold upon the
surrounding districts. Many who had been hesitant so long in Madinah accepted
the faith of the Apostle
Abdullah ibn Rawahah was one of the two persons sent by the Apostle
1 Bukhari and Muslim: the incident quoted here has been taken from Bukhari : "Kitab al-Maghazf, see
u Gazwah Badr", Ibn Kathir, vol. II, p. 444.
2 Qur’an 3:123
3 Bukhari, on the authority of Bara’ ibn ‘Azib.
4 Ibn Kathir, vol. II, p. 463-
187
The Decisive Battle of Badr
to Madinah in advance, before he returned to the city. He gave the good news
to the people, saying. Rejoice, O Ansar, for the Apostle of God is safe and infi¬
dels have been killed and captured”. He enumerated the names of the Quraysh
nobles and chiefs killed in the battle to every man he met. Children accompa-
nied him singing songs of joy. Some took, the news to be true while others were
confounded. Then the Apostle ^ returned to Madinah, followed by the prison¬
ers of war with the Apostles ^ slave Shaqran keeping an eye on them. 1 When
the Apostle # reached Ruha, the Muslims met him and congratulated him and
his Companions on the victory God had given him.
The defeat suffered by the polytheists plunged Makkah into gloom. There
was not a house in the city which did not go into mourning. The Makkans stood
aghast and agitated. Abu Sufyan swore not to have a bath until he had fought
with the Apostle The suppressed Muslims of Makkah on the other had
breathed a sigh of relief and felt elated.
TIES OF BLOOD OR FAITH
One of the captives was Abu Aziz ibn c Umayr ibn Hashim, a full brother of
Mus c ab ibn c Umayr. The two brothers were the standard bearers of the rival
armies.
Mus c ab ibn c Umayr passed by his brother when an Ansari youth was tying
up the hands of Abu Aziz ibn c Umayr, Mus c ab called out, “Bind him fast, for his
mother is sufficiently rich. Perhaps she would pay a princely ransom.”
Turning to Mus c ab in amazement, Abu Aziz ibn c Umayr said, “Brother, is
it you who gives this counsel?” “You are not my brother,” replied c Umayr, he
who is tying up your hands is my brother.”
TREATMENT OF THE CAPTIVES
1
The Apostle ^ ordered his followers to treat the prisoners generously. He said,
“Deal kindly with them.” Abu Aziz ibn c Umayr relates that he was lodged with
an Ansar family after being brought from Badr. They gave him bread for the
morning and evening meals but themselves took only dates as ordered by the
Messenger of God #. If anybody had a morsel of bread, he gave it to Abu Aziz
although he felt ashamed and refused it, but they returned it untouched and
insisted on his taking it. 1
l Ibn Kathir, vol. II, pp. 470-73*
l Ibn Kathir,\o\. II, p. 475.
188
PROPHET OF MERCY 0
RANSOM OF THE PRISONERS
The Apostle accepted ransom for the prisoner according to their means. The
Quraysh kinsmen of the captives paid sums of money for their relatives, while
those who could not pay any ransom were set free without any payment. The
Apostles 0 uncle Abbas ibn Abd al-Muttalib, his cousin, Aqll ibn Abi Talib,*
his son-in-law, Abu ’l- c As ibn ar-Rabi c , who was married to his daughter Zaynab,
were among the prisoners of war but none was shown any favour. All were
treated like other captives.
There were some prisoners who were unable to pay any ransom, but as they
were literate, they were allowed to earn their freedom by teaching the art of
reading and writing to the children of Ansar, 2 —ten children being taught by
every prisoner. 3 Zayd ibn Thabit was one of those who had been taught by
the captives of Badr. The importance attached to edification and enlightenment
by the Prophet of Islam 0 as exemplified by his decision on this occasion needs
no further explanation.
OTHER EXPEDITIONS
The ironclad oath of Abu Sufyan, as mentioned earlier, bound him to refrain
from even splashing water over his head until he had wreaked his vengeance on
the Muslims. He came to Madinah with two hundred raiders to acquit himself
of his oath, and called upon Sallam ibn Mishkam, the chief of the Jewish tribe
of Banu ’n-Nadir, who entertained him with food and drink and also gave the
information he desired about Madinah. Thereupon Abu Sufyan succeeded in
getting away after killing two of the Ansar.
The Apostle ^ received warning of the raiders and went out in pursuit of
them. Abu Sufyan eluded the Apostle 0 but was obliged to throw away a good
deal of his provisions consisting of food grains, especially parched corn or
as-sawtq , and hence the expedition goes by its name. 4
The Jews of Madinah who first broke their covenant with the Apostle ^ were
Banu Qaynuqa. They contended with the Muslims and spoke slightingly of the
Prophet 0. Ultimately, the Apostle # besieged them—the siege lasting for fif¬
teen nights—until Banu Qaynuqa surrendered unconditionally. The siege was
j Ibn Hisham, vol. II, p. 3
2 Musnad Ahmad ibn Hanbal, vol. I, p. 247.
3 Jabaqdt Ibn Sa c d, voi.II, p. 14-
4 Ibn Hisham, vol. II, pp. 144 - 45 -
The Decisive Battle ofBadr 189
raised on the recommendation of ‘Abdullah ibn Ubayy, the leader of the hypo-
crites.’
Banu Qaynuqa conducted a market in Madinah and practised crafts such
as goldsmithing. They were forced to leave the city although the numbers who
could bear arms among them was seven hundred.
The Apostle granted Banu Qaynuqa’ a general amnesty on the condition
they leave Madinah and go wherever they wished. Although they anticipated
death as a penalty for their treachery and betrayal, they were given leave to exit
the city in security without any harassment from the Muslims. They departed
Madinah carrying what they could of their possessions and headed for Syria.
KA C B IBN ASHRAF MEETS HIS DOOM
Ka'b ibn Ashraf was a prominent leader of the Jews. An implacable enemy of
Islam, he always did his utmost to give the Prophet trouble. He was also a poet of
considerable standing, availing of his talents to compose and recite derogatory
verses against the honour of Muslim women—an act intolerable enough to try
one’s patience. Immediately after the battle of Badr he went all the way to Mak-
kah to cry out vengeance with his inflammatory verses and stirred up Quraysh
to even the score of their defeat at Badr. Nevertheless, he returned to Madinah
where, in his dogged conceit, he continued his mischievous propaganda against
Islam. When the Apostle heard about his return to Madinah, he said to his
Companions, u Ka c b ibn Ashraf has offended God and His Apostle. Who will rid
me of him?” A few persons 1 2 3 belonging to the Ansar immediately offered their
services and killed that enemy of God. 4
1 Ibid., pp-47-49.
2 lad al-Ma‘dd, vol. I, p. 348.
3 Muhammad ibn Maslamah accompanied by four of his friends.
4 Zdd al-Ma c dd, vol. II, p. 348.
11
Revenge: A Binding Obligation
T he news of disaster at Badr in which a number of Quraysh nobles had
fallen in the fray and the survivors had returned pell-mell to Makkah was
received with a dismay that completely bewildered the Quraysh. It had
proved an unimaginable catastrophe for them. All those whose fathers, sons or
brothers had been killed at Badr met Abu Sufyan and others who had merchan¬
dise in the caravan brought back safely to Makkah. It was agreed to set aside the
profits of the caravan for the conduct of a new war against the Muslims. The
poets, as usual, began inciting the people with their songs of vengeance. To the
pagan Arabs, blood was called for in order to vindicate their honour.
A well-equipped army set out from Makkah to fight the Apostle in the mid¬
dle of Shawwal, 3 ah. Quraysh had mustered an army of three thousand soldiers
consisting of their own warriors and such of tribes as would obey them. Their
women went with them riding the dromedaries to stir their valour and prevent
them from taking flight 1 . The nobles of Quraysh also took their wives with them.
The army advanced by easy stages and camped at the gates of Madlnah. The
Apostle’s ^ plan was to remain in the city, leaving the invading army alone, and
fight only when it decided to enter the city. He was not for going out of the city
to face the enemy in the battlefield. Abdullah ibn Ubayy too, agreed with the
Apostle ^,but some of the Muslims who had somehow missed the opportunity
of engaging the enemy at Badr were more enthusiastic. They said, O Apostle
1 Ibn Hishdm, vol. II, pp. 60-62.
191
192 PROPHET OF MERCY #
of Allah, go forth and smite our foes, otherwise they would think that we fear to
leave the city and face them.” While they kept on urging the Prophet in this
wise, he went into his house and put on his coat of mail. They, young men who
had been keen on meeting the enemy outside the city, repented their imprudent
zeal when they saw the Apostle putting on the armour. Realising their mis¬
take, they begged the Prophet fH* to follow his first counsel for they were mis¬
taken in persuading him against his will. “If you wish to remain inside the city,
they said, “We will not oppose you”
But the Apostle of God # replied, “It befits not a prophet, once he has put
on armour, to lay it off until he has fought.” 1 The Apostle marched out with
an army of one thousand strong. But he had not gone far when Abdullah ibn
Ubayy withdrew with a third of the army’s strength. Abdullah said to his
comrades, “He disregarded my advice but accepted theirs.” 2
THE PROPHET TAKES THE POSITION
The Prophet H marched into the gorge of mount Uhud, about three kilometres
north of Madlnah, and took up his position with the mount at his back. He also
instructed his men, “Let none of you fight until I give you the word.”
The Apostle then drew up his troops for battle, which numbered 700 men
in all. On an adjoining mount he established 50 archers under Abdullah ibn
Jubayr and instructed them to keep the enemy cavalry away, for, he said, in no
case should they be allowed to come on the Muslims from the rear whether the
Muslims won the day or lost it. 3 “Abandon not your position,” he commanded
them sternly, “even if the birds snatch up these men.” 4
The Apostle # put on two coats of mail on the day of Uhud and gave the
standard to Mus c ab ibn c Umayr 1%,.
ENTHUSIASM OF THE YOUNGSTERS
The Apostle sH had sent back two boys, Samurah ibn Jundub and Raff ibn Khadij
as they were but fifteen years of age. The Prophet # later allowed Raff % to
join the troops on the recommendation of his father who said that Raff was a
good archer. When Samurah was asked to go back, he pleaded that the Prophet
1 Ibid., p. 63.
2 To get a dear picture of the disposition of troops, see The Battlefield of the Prophet Muhammad, by
Dr. Muhammad Hamidullah, pp. 24-25.
3 Ibn Hishdm,v ol. II,p. 66.
4 Zadal-Ma'ad vol. I, p. 349 and Bukhari: Kitab al-Maghazi: on the “Battle of Uhud.”
209
The Battle of Uhud
$ had allowed Rafi' although he could throw Rafi' in wrestling. Thereupon the
two lads had a wrestling bout in which Samurah defeated Rafi' and he was
also allowed to go to battle. 1
THE FIRST PHASE OF ACTION
The battle began and each side hurled itself against the other, while a group of
women, headed by the blood-thirsty Hind, rattling tambourines with singing
urged the Quraysh troops to deeds of valour. A general engagement ensured and
the battle grew hot. Abu Dujanah ^ fought with the Apostles ^ sword, killing
everybody who came up against him, and advanced deep into the enemy’s rank. 2
MARTYRDOM OF HAMZAH AND MUS C AB IBN C UMAYR
Hamzah fought gallantly and killed a number of notable Quraysh leaders.
Nobody was able to stand his dashing charge. But Wahshi, the slave of Jubayr
ibn Mut c im, was watching the movements of Hamzah, for he had been prom¬
ised freedom by his master on the condition that he killed Hamzah. Jubayr’s
uncle Tu ayma had been killed by Hamzah at Badr, while Hind had also urged
Jubayr to use Wahshi to assassinate Hamzah At last Wahshi got his chance
and took Hamzah unaware. An expert javelin thrower as he was, he launched
his javelin at Hamzah piercing the lower part of his body. Hamzah •$, stag¬
gered, then he collapsed and dropped in the battlefield as a martyr. 3
Mus c ab ibn c Umayr ^ entrenched himself in the defence of the Prophet
exhibited singular courage in the thicket of the battle and kept the attacking
infidels at bay. He fell, at last, nobly discharging the duty he owed to Allah and
His Messenger ^. 4
VICTORY OF THE MUSLIMS
Allah fulfilled the promise He had made to the Muslims. The history of Badr was
repeated once again. A number of Quraysh nobles fell in succession and their
troops took to their heels. The Muslims found Hind and her companions aban¬
doning their songs and running away tucking up their garments. 5
1 Ibn Hisham, vol. II, p. 66.
2 Ibid.,pp. 67-68.
3 Ibn Hisham. vol.II PP . 70-72. Wahshi himself later narrated the event as related in $ah1h Bukhari:
'Battle of Uhud.”
■
4 Ibn Hisham, vol. II, p. 73-
5 Ibid., p. 77.
210
PROPHET OF MERCY
THE TABLE TURNS ON THE MUSLIMS
The Quraysh had suffered an obvious rout. The ignominious retreat of the
enemy troops and the women accompanying them, taking to their heels made
the archers certain of their victory. Uttering shouts of glee, they deserted their
post to despoil the enemy camp of the booty won. ‘Abdullah ibn Jubayr the
leader of the archers, reminded his men of the command given by the Apostle,
^ but none was prepared to listen him. So certain were they of their victory
that the return of the enemy running away for its life seemed inconceivable to
them. Then the situation changed. No longer parried by the flying charge of
arrows, the Makkan cavalry found its way to the unprotected rear of the Mus¬
lim army. 1
The standard bearers of Quraysh had been killed. Their standard was lying
in the dust and nobody dared come near it. Suddenly, Quraysh came smash¬
ing through the Muslim rear and someone called out: “Ha, Muhammad has
been killed!” The Muslim troops, bounding after the fugitives, turned back to
face the enemy in the rear. The decamping Quraysh soldiers were emboldened
and returned to resume their attack on the Muslims. The situation now became
critical for the Muslims—the enemy was bent upon taking full advantage of the
opportunity afforded to it.
The surprise and confusion overtaking the Muslims was as sudden as the two¬
pronged attack by the Makkans was violent. Qurayshi troops led by Abdullah
ibn Qumiyah and c Utbah ibn Abl Waqqas, made a bold charge and reached well
nigh the Apostle The Muslim troops began to waver, several were honoured
with martyrdom, and the Apostle was hit by a stone. He fell on his side, one
of his front teeth was smashed, his face was scoured, and his lip was injured. The
Apostle wiped the blood running down his face, saying the while, “How can a
people prosper who have stained their prophet’s face with blood while he sum¬
mons them to their Lord?” 2
The majority of the Muslim soldiers had been scattered and nobody knew
where the Prophet $ was. All took hold of the Apostles $ hand while Talhah
ibn c Ubaydillah lifted him up until the Prophet H got on his feet. Malik ibn
Sinan was so carried away that he even licked the blood flowing from the
Apostle’s % face.
The Muslims had actually neither fled away nor had they been discomfited.
Their flanks had folded up and so they had to make good their retreat in order
to gather their strength to face the suddenly altered situation. It was, no doubt,
i Zdd al-Mcfad, voi.I, p. 350.
^ Ibn Hishdm, vo\. II, pp- 78-80.
211
The Battle of Uhud
a day of trial and adversity for the Muslims in which they lost a number of their
gallant warriors and virtuous comrades of the Apostle but all this had come
to pass because of the mistake of the archers who had exposed the Muslim flank.
They had disobeyed the Apostle ^ by abandoning the post on which the Apos¬
tle # had stationed them.
Allah verily made good His promise unto you when you routed them by His leave,
until (the moment) when your courage failed you, and you disagreed about the
order and you disobeyed after He had shown you that for which you long. Some of
you desired the world, and some of you desired the Hereafter. Therefore He made
you flee from them, that He might try you. Yet now He has forgiven you. Allah is
a Lord of Kindness to believers . 1
THE LOVING COMPANIONS
The battle of Uhud also gave occasion to the reflection of worthiness and ardent
affection of the Companions for the Prophet Two rings from the metal chain
strap of the helmet put on by the Apostle had been driven into his cheek. Abu
c Ubaydah ibn al-Jarrah pulled out one of the rings and one of his front teeth
dropped out; he pulled out another ring and another tooth dropped out. Abu
Dujanah leaned over the Apostle to shield him from arrows until many
were stuck in his back. Sa c d ibn Abl Waqqas stood by the Apostle ^ shooting
arrows in his defence, while the Apostle handed him the arrows one by one,
saying, “Shoot, may my father and my mother be your ransom.” 2
Qatadah ibn an-Nu c man <$, received a blow on his face which made one of
his eyes come out of its socket. The Prophet ^ restored it to its place with his
own hand and it was so completely healed that its eyesight became better than
that of the other one. 3
The blood-thirsty infidels surged toward the Apostle #. They were ready to
die a hundred times to kill the Apostle but God had willed it otherwise. Ten
of his Companions laid down their lives, one by one, defending him. Talhah ibn
c Ubaydillah % protected the Apostle # from the arrows shot by the enemy with
his hands, until his fingers bled profusely and his hands were paralysed. The
Apostle ^ wanted to climb up a rock on the mountain. He tried to get onto
it but could not do so owing to weakness caused by the injuries. Talhah ibn
‘Ubaydillah squatted beneath him and helped him to clamber up the rock.
1 Qur’an 3:152*
2 Ibn Hishdm, vol. II, pp. 80-82; Bukhari.
3 Ibn Hi sham, vol. II p. 82.
212 PROPHET OF MERCY #
The Apostle performed the noon-prayer on the rock while sitting, because of the
wounds he had received. 1 2
When the Muslims had been taken by surprise and dispersed by the enemy
horsemen, prodding them on the one side and the foot-soldiers on the other,
Anas ibn an-Nadr ^continued to fight valiantly; advancing far into the enemy
ranks. Sa c d ibn Muadh && happened to pass by him and he asked, “Where do
you intend to go?” Anas ibn an-Nadr replied, “Sa c d, I inhale fragrance of para¬
dise beyond the hill of Uhud.” 3
Anas ibn an-Nadr came by a few Ansar and Muhajirin dfr who were sit¬
ting gloomily. He asked them, “What makes you sit there?”
“Alas! The Prophet of God has gone to glory”, they replied.
“Then whats the use of surviving him?” answered Anas ibn an-Nadr "Come,
let us die for what the Prophet ^ gave his life,” Anas then advanced, dead set
upon the enemy, and died fighting like a hero. His nephew, Anas ibn Malik
later on counted seventy wounds his uncle had received that day. In fact it was
difficult to recognise the corpse of Anas ibn an-Nadr qgfc,, his sister ^ was able to
identify him by a special mark on the tip of a finger. 4
Ziyad ibn as-Sakan and five others of the Ansar ^ were holding off the
enemy bearing down upon the Apostle The friends of Ziyad fought and died,
man by man, and Ziyad fell disabled with numerous wounds The Apostle sj§-
asked certain persons to bring Ziyad near him and made his foot a support for
Ziyads head. Ziyad died in that condition keeping his cheeks on the Proph¬
et’s H foot. 5
c Amr ibn al-Jamuh <j$, was lame of leg. He had four sons all of them were
young and sturdy, and each was anxious to take part in the battle. On the day of
Uhud c Amr ibn al-Jamuh expressed his desire to go to the battlefield, but his sons
asked him to remain at home, saying that God had excused him. He called upon
the Apostle ^ and told him that his sons wanted to prevent him from taking
part in the jihad . 6 “Yet, by God, I wish to be slain so that I may stroll lamely in
the paradise,” said c Amr ibn al-Jamuh The Apostle # replied, “God has not
made jihad incumbent on you,” and to his sons he said, “What is the harm if
1 Ibid., p. 67; Zad al-Ma c ad, vol. I, p. 350.
2 Unde of Anas ibn Malik, the personal attendant of the Prophet 3^.
3 Zad al-Ma c ad , vol. I, p. 350.
4 Ibn Hisham.v ol.II,p. 8.3
5 Ibid., p. 81.
6 Lit An effort or striving: fighting in the way of God. It may indude offensive attacks, but solely for
a cause just and right.
213
The Battle of Uhud
you allow him to go? It may be that God intends martyrdom for him” c Amr ibn
al-Jamuh ^ went with the army and was killed in the battle. 1
Zayd ibn Thabit ^ relates that on the day of Uhud the Aposde ^ asked him
to seek out Sad ibn ar-Rabi and ask Sa c d, after conveying his greetings to him,
how he felt at the moment. Zayd searched for Sa c d ibn ar-Rabi c and found him
lying wounded among the slain, breathing his last. Zayd counted seventy cuts of
swords and arrows and javelins on his body. Zayd conveyed the message of the
Aposde to Sa d ibn ar-Rabi to which he replied, “Convey my greetings to the
Prophet and tell him that I am inhaling the fragrance of the Garden.” “And tell
my people, continued Sa c d ibn ar-Rabi c , “you would have no excuse with God if
the enemy lays its hand on the Apostle of God while you still live and breathe.”
Sa c d had hardly finished his message when he gave up his life. 2
Before departing for the battle of Uhud, Abdullah ibn Jahsh <$> had thus
implored God, “Upon Your Word, O God, tomorrow I shall fight the enemy.
They ought to slay me, rip up my belly and cut off my nose and ears. Then thou
should ask me: For what reason did it happen? And I would give the reply: For
You, My Lord.” 3
MUSLIMS REGAIN CONFIDENCE
A new life was put into the Muslims when they found that the Apostle was
still alive. Many of them pulled round him and took him up towards the glen.
Ubayy ibn Khalaf caught up with the Apostle’s $ party and said, “Muhammad,
if you escape, I will be doomed.” The Apostle however, asked his Compan¬
ions to let him be. But when Ubayy insisted on coming near the Apostle 0
he took the lance from one of his Companions. Then, turning to face him, the
Apostle ^ thrust it in the neck of Ubayy ibn Khalaf who fell head over heels
from his horse. 4
On reaching the mouth of the glen, All brought water in his shield and
Fatimah washed the blood from the Apostles ^ face. As, however, his
wounds were still bleeding, Fatimah burnt a piece of mat and dressed the
wounds of the Apostle with its ash and then the bleeding stopped. 5
i Zad al-Ma'ad, vol.I, p. 353-
z Ibid.
3 Ibid.
4 Ibn Hishdm, vol, II, p. 84.
5 Ibid., p. 85; Bukh&ri and Muslim: Battle of Uhud.
214
PROPHET OF MERCY
c A’ishah q§^ and Umm Sulaym brought drinking water on their backs in
leather bags for the wounded 1 while Umm Sallt drew water for them. 2
Hind ibn c Utbah and the women with her, mutilated the dead bodies of Mus¬
lims and cut off their ears and noses. Hind cut out Hamzahs liver and chewed
it, but as she could not swallow it, she threw it away. 3
Before ordering his army to retire Abu Sufyan ascended a hillock and shouted,
“Victory in wars goes by turns: one wins today and the other tomorrow—Glory
be to Hubal.” The Apostle told c Umar to get up and say in reply, “God
is the Highest and Most Majestic; None exists besides him. Our dead are in
paradise and yours in hell ” 4 Abu Sufyan came back with reply “We have the idol
c Uzza while you have none.” ‘The Prophet said: “Answer him.” They asked
what to say and he (the Prophet $|) said: “Say: ‘God is our Guardian but you
have none.’” 5
Before Abu Sufyan departed, he called out, “We shall meet again at Badr next
year.” Thereupon the Apostle H asked a companion to say, “Yes, it is an appoint¬
ment between us.” 6
The people searched for their dead and gave them a burial. The Prophet was
visibly moved by the death of Hamzah «$>, his uncle as well as foster-brother,
who had always been a source of strength to him.
THE EXEMPLARY ENDURANCE
Safiyyah bint c Abd al-Muttalib was the full-sister of Hamzah When she
stepped forward to see her brother, the Prophet $|> asked her son, Zubayr ibn
al- c Awwam 4^ to send her back so that she might not see her brother’s dead body
which had been mutilated. Accordingly Zubayr % said to her, “Mother, the
Prophet i§- wants you to go back.” She replied, “Why? I know that my brother
has been mutilated but it was for the sake of God. I hope for a goodly return to
him and shall be patient, if God wills.” She went to see her brother and prayed
for him. Then the Apostle ^ ordered that he should be buried at Uhud, where
his grave still is. 7
1 Bukhari: “Battle of Uhud.”
2 Bukhari, “Umm Sallt”
3 ibn Hisham, vol.II, p. 91.
4 Ibid., p. 93.
5 Ibn Hishamy ol. II, p. 94.
6 Bukhari, “Battle of Uhud.”
7 Ibn Hisham, vol.II, p. 97.
215
The Battle of Uhud
burial of mus c ab ibn c umayr
The standard bearer of the Prophet # on the day of Uhud was Mus‘ab ibn
^Umayr Before his conversion to Islam he was one of the best dressed young
men among the Quraysh, brought up in the lap of luxury. Only a piece of coarse
doth could be found as a shroud for his burial when he was slain in the battle
of Uhud. The cloth was so small that when his head was covered, his feet were
exposed and when his feet were covered his head was exposed; so the Apostle ^
said, “Cover his head and put some rushes over his feet”. 1
The Apostle ^ instructed that the martyrs be shrouded in pairs and that the
corpse of that martyr who had learnt more of the Qur’an be lowered first into
the grave. While the martyrs were being buried, he said, “I shall be a witness
unto them on the Day of Resurrection.” He also ordered to bury them in the
condition in which they had fallen. 2
THE PROPHET’S INFLUENCE ON THE WOMENFOLK
On their way back to their homes certain Muslims passed by a woman whose
husband, brother and father had been killed at Uhud. When she was told of their
■
death she asked, “Tell me first about the Apostle i|?” The people replied, “Thank
God, the Apostle H is safe.” But she was not satisfied and asked whether she
could herself see the Apostle When the people brought her to the Apostle
she ^ said, “Now that you are safe, every adversity is gone”. 3
DEVOTION AND FAITH
The Makkan army had departed from Uhud but they had not gone far before
they were heard complaining against one another and accusing their leaders for
withdrawing without pressing home their advantage. On the other hand, the
Prophet decided the very next day, which was a Sunday, to set out in pursuit
of the retreating enemy. It was at a time when most of the Muslims were tired
1 Bukhari, “Battle of Uhud.”
2 Bukhari, “Battle of Uhud” There is no difference of opinion in regard to burying the martyrs, with¬
out washing them, so that they present themselves before God in the condition they were slain. As for the
burial service, Imam Malik, Imam Shaffi and Imam Ahmad do not consider it necessary while Imam Abu
Hanifah (and others like Imam AwzaT Sufyan Thawri, Ishaq ibn Rahawayh) say that the burial service
should be performed. Imam Ahmad also relates a tradition about the offering of burial service over the
martyrs. Bukhari has also related a tradition on the authority of'Uqbah ibn ‘Amr that once the Prophet
went to Uhud and recited service the burial service for the martyrs,
»
3 Ibn Hisham, vol.II, p. 99.
216
PROPHET OF MERCY £
and wounded, but the Apostle # sent a crier to announce that everybody who
had been present in the Battle of Uhud should get ready to pursue the enemy.
None demurred, none protested; every Muslim who had fought at Uhud the
day before followed the Apostle H on his way out of Madinah in spite of his
fatigue and wounds. The Prophet ^ camped with his followers at Hamra al-
Asad, about 13 kilometres from Madmah, where he remained from Monday to
Wednesday. The Prophet returned when there was no more possibility of the
enemys return. 1 The dutiful compliance of the Companions to the Prophets
^ command at this difficult hour exhibits their love for him felt all too deeply
which has been made immortal by God through the exquisite expression of the
Qur’an:
As for those who heard the call of Allah and His Messenger after the harm befell
them (in the fight); for such of them as do right and ward off (evil), there is great
reward.
Those unto whom men said: Lo! The people have gathered against you, there¬
fore fear them. (The threat of danger) but increased the faith of them and they
cried; Allah is sufficient for us! Most Excellent is He Whom we trust!
So they returned with grace and favour from Allah, and no harm touched
them. They followed the good pleasure of Allah and Allah is of infinite bounty.
It is only the devil who would make (men) fear his partisans. Fear them not;
Fear Me, if you are true believers ” 2
Seventy were martyred on that day, the majority being from among the
Ansar—may Allah be pleased with them all, while the Makkans lost twelve alto¬
gether. 3
A LESSON FOR THE MUSLIMS
Indeed the events of Uhud were a great trial for the Muslims. It demonstrated
that faith should not be placed in groups or numbers or the certainty of victory.
No one is safe from trials and loss, which is a means for the Almighty to test
people's faith. Thus God says:
And remember) when you ran away (dreadfully) without even casting a side
glance at anyone, and the Messenger was in your rear calling you back. There did
Allah give you one distress after another by way of requital to teach you not to
1 Ibn Kathir, vol.III, p. 97-
2 Qur’an 3:172-75.
3 Ibn Hisam, vol.III, pp.101-102
217
The Battle of Uhud
grieve for that which had escaped you, nor for that which had befallen you. And
Allah is Well-Aware of all that you do . 1
Uhud was also a pre-warning and preparation for the death of the Apostle
It came to caution the Muslims against turning their backs on Islam after the
inevitable demise of the Apostle $§•:
Muhammad is no more than a Messenger, and indeed (many) Messengers have
passed away before him. If he dies or is killed, will you then turn back on your
heels (as disbelievers)? And he who turns back on his heels, not the least harm will
he do to Allah, and Allah will give reward to those who are grateful . 2
APPLE OF THE EYE
In the third year after hijra, the tribes of Adal and Qarah sent an embassy to the
Prophet asking for missionaries who could teach them the rudiments of faith.
The Apostle sent them six of his Companions who included c Asim ibn Thabit,
Khubayb ibn Adi and Zayd ibn Dathinah When this party reached ar-Rajf,
a place between Asfan and Makkah, the two tribes treacherously fell on them.
The Muslims took out their swords to fight them. Three of the Muslims replied
that they could not accept any undertaking given by the pagans; so they fought
and were killed. The remaining three, Zayd, Khubayb and Abdullah ibn Tariq
^ surrendered. The last one also broke loose on the way but was killed by the
polytheists while they sold the remaining two to the Quraysh. Hujayr ibn Abl
Ahab bought Khubayb ^ to even the score of his father Ahab, and Zayd was
purchased by Safwan ibn Umayyah to have his revenge for Umayyah ibn Khalaf.
When Zayd was taken out for execution, a number of Qurayshites includ¬
ing Abu Sufyan gathered to witness the barbaric spectacle. Abu Sufyan asked
Zayd «$, “Verily, for Gods sake, O Zayd, don’t you wish that Muhammad had
now been in your place and you with your family? By God, replied Zayd, I
don’t wish Muhammad to be hurt even by a thorn when I should be in sweet
repose with my family.” Thereupon Abu Sufyan remarked: I have never seen
any man so much adored as Muhammad is loved by his Companions. Zayd ^
was killed thereafter. 3
Then they brought Khubayb to crucify him. He asked his executioners to
allow him to offer two rak c as of prayer. Having performed the prayers in com-
plete repose, Khubayb * said to them, “Were it not that you would think that I
1
2
3
Qur’an 2:153.
Qur’an 2:144.
Ibn Hrsham.vol.il, p. 169-76,
Bukhari, ’’Kitab al-Maghazi.”
218
PROPHET OF MERCY
only delayed out of fear of death I would have prolonged my prayer.” Then he
recited these verses:
When I am killed as a Muslim, I do not care on which side I fall in the path
of God;
Its all for God who will bless the limbs taken apart.
Khubayb 4 $, was struck dead with the song of love on his lips. 1 2
bi’r ma c unah
Another act of treachery took place shortly thereafter. A tribal chief, c Amir ibn
Malik, expressed the desire to have the doctrines of Islam explained to his peo¬
ple, The Apostle deputed 70 persons, some of whom were his eminent Compan¬
ions but when they reached the place called Bi’r Ma'hnah, the tribesmen of
Banu Sulaym, c Usayyah, Ri c l and Dhakwan ambushed the party. The Muslims
fought bravely and all were killed except one. Ka c b ibn Zayd returned to tell
the story. He later died in the Battle of the Trenches. 3
DYING DECLARATION OF A MARTYR
One of the Muslims who was killed treacherously on this occasion was Haram
ibn Milhan The words he uttered at the time of his death brought about
the conversion of his killer Jabbar ibn Salma ^ to Islam. Jabbar would later
relate that what led him a accept Islam was his attack of a man with his spear,
and when he saw the point of his spear coming out of his chest, he also heard
him crying, “By the Lord of Ka c bah, I have succeeded!” Jabbar further says that
he wondered what sort of success it was. Had he not killed the man? Jabbar
enquired of another who told him that the man had meant martyrdom and thus
he was convinced that his victim had really been successful. 3
EXPULSION OF BANU ’N-NADIR
ft
The Apostle ^ approached Banu n-Nadir to demand a contribution to be paid
as blood-money to the Banu c Amir since two men had been killed inadvertently
by the lone survivor of Bi’r Ma c unah. Banu ’n-Nadir, being one of the two influ-
1 Ibid., p. 174; Ibn Kathir, vol.ni, pp. 123-25.
2 Bukhari, Muslim and Ibn Hisham, vol.II, p. 186.
3 Ibn Hisham, vol.ll, p. 187.
219
The Battle of Uhud
ential tribes of the Jews settled in Madlnah were in alliance with Banu 'Amir and
were thus liable to pay the blood writ. They feigned willingness to accept the
demand with pleasure, but kept themselves busy in plotting against the Prophet
While the Apostle ^ was asked to make himself comfortable by the side of a
wall of one of their houses, they took counsel with one another, saying; "Never
would you get such a golden chance. If some one of us drops a rock on him from
the top of the house, we shall all get rid of him.” Abu Bakr, All and c Umar and a
few more Companions ^ were with the Apostle on this occasion.
God informed the Prophet ^ of the treacherous plan of the Jews. He went
back to Madlnah and ordered to make preparation for war against the Banu
n-Nadlr. Thus, the Apostle # came upon them in Rabf al-Awwal, 4 ah. The
siege of Banu n-Nadlr lasted for six nights whilst God cast terror in the hearts of
the Jews. They told the Prophet fj§> that if he agreed to spare their lives they would
quit the city with their belongings except their arms. The offer was accepted and
Banu ’n-Nadlr departed from Madinah after destroying their houses and load¬
ing all that they could on their camels. 1
The Surah al-Hashr ("Exile”) in the Qur’an calls attention to the punishment
of Banu’n-Nadlr.
A
He it is Who has caused those of the People of the Scripture who disbelieved to
go forth from their homes into the first exile. You deemed not that they would go
forth, while they deemed that their strongholds would protect them from Allah.
But Allah reached them from a place whereof they reckoned not and cast terror in
their hearts, so that they ruined their houses with their own hands and the hands
of the believers. So learn a lesson. O you who have eyes ! 2
Many of these exiles settled in Khaybar, the Jewish centre in the north of Hijaz,
others went away to the far off lands of Syria, and the Muslims got rid of an
enemy without having to meet them in an open fight. The lands and groves left
by the Jews were divided up among the first Makkan emigrants.
THE RAID OF DHAT AR-RIQA C
In the fourth year of the hijrah, the Apostle of God # decided to make a raid
into Najd. With six of his Companions of whom Abu Musa al-Ash ari was
one. he made for an oasis in that area. The party had to cover the distance mostly
on foot, as only one camel was at their service. The incursion was called Dhat
1 Ibid., pp. 190-91.
2 Qur’an 59:2.
220 PROPHET OF MERCY #
ar-Riqa c as the Companions taking part in the expedition had to bandage their
injured feet and toes . 1
The Apostles party approached the enemy, but there was no fighting for
each feared the other. The Apostle g! led the prayer of fear in this expedition . 2
WHO NOW CAN SAVE YOU?
While the Prophet was on his way back to Madinah, he happened to lie down
to take rest under the shade of a thicket of acacia trees after hanging his sword
on a branch.
Jabir 4$, related that he was taking a nap along with his friends when they
heard the Apostle calling them. There was a Bedouin sitting by the side of
the Apostle fH and when they went to him, he said, “I was sleeping when this
man came and took hold of my sword. As I woke up I saw him with the sword
drawn over my head, and he was asking me, ‘Who now can save you from me?’
I replied, ‘AJlah’ Now he is sitting before you.” The Apostle sj§> did not, however,
punish the Bedouin . 3
EXPEDITIONS WITHOUT FIGHTING
The same year, in Sha c ban, the Prophet went forth to Badr to keep his appoint¬
ment with Abu Sufyan at Uhud. He remained at Badr for eight days with a large
force awaiting arrival of the Makkan army. Abu Sufyan did come out of Makkah
to vindicate his call, but he did not venture to advance more than a few miles
into the desert. He persuaded his men to return since it was a season of drought
in which his people were in a bad shape. There was thus no fighting and the
Muslims retuned with their prestige and morale higher than before.
The Apostle undertook another expedition to Dumat al-Jandal a few
months later, but the Muslims returned to Madinah without any fighting . 4
1 Bukhari, “Expedition of Dhat ar-Riqa\
2 I bn Hi sham, vol.II, p. 204.
3 Bukhari, “Expedition of Dhat ar-Riq^.
4 Ibn Hisham, vol.II, pp. 209-213
12
The Tattle of Trenches
T he Battle of Trenches, or of Clans 1 as it is sometimes called, took place
in the month of Shawwal, 5 ah. The battle was accompanied with great
difficulties and overcome with comparable courage. It forged and tested
the fortitude and patience of the Muslims that was to prove of immense benefit
to them not only in winning over the Arabian Peninsula to their faith but also in
taking its message to the distant lands. It was a decisive conflict between Islam
and non-Islam, between light and darkness, whereby the Muslims were put to
the most severe trial, worse than anything they had faced before.
When they came upon you from above you and from below you, and when
eyes grew wild and hearts reached to the throats, and you were imagining vain
thoughts concerning Allah. There the believers were sorely tried, and shaken with
mighty shock .” 2
The Jews were the real instigators of hostilities leading to the Battle of Trenches.
Certain persons belonging to Banu 5 n-NadIr and Banti Wa il, who made no
secret of their desire to see the Muslims uprooted, called upon the Quraysh
at Makkah and invited them to extirpate the Muslims altogether. At first the
Quraysh did not show much interest in the venture for they had already twice
measured swords with the Muslims, but the Jews painted a rosy picture of the
affair and promised support of all the Jewish settlements in Arabia for getting
rid of the Muslims once and for all. The Quraysh ultimately agreed to their sug-
1 Ibn Hisham, vol. 11, p. 214.
1 Quran 33:10-11.
221
222
PROPHET OF MERCY
gestion. The Jewish deputation then went to the great desert tribe of Ghatafan
and urged them to join in the expedition for the destruction of Yathrib. They
called upon all the clans of Ghatafan, assiduously inviting them to join Quraysh
in their combined drive against Islam. 1
An alliance was thus formed between the Quraysh, the Jews and Ghatafan
to wage a total war against the Muslims. An important clause of the agreement
made for the venture was that Ghatafan would muster six thousand soldiers for
»
the military operations while the Jews would give them a whole year’s harvest
of Khaybar to compensate for the expenses they would incur. The Quraysh, on
their part, agreed to contribute four thousand combatants. An army ten thou¬
sand strong was thus mobilised and Abu Sufyan assumed command of the com¬
bined force. 2
WISDOM: A LOST PROPERTY OF THE MUSLIMS
When the Prophet heard news of their design to wipe the Muslims out of
existence he conferred with his Companions ^ how to meet the threat. It was
decided to fight a defensive war, resisting the attack of the enemy on the city,
instead of facing the coalition in a pitched battle outside Madlnah. The Apostle
fH- assembled a force of three thousand men-at-arms for the defence of the city.
It was the Persian Companion, Salman al-Faras! who advised the Mus¬
lims to dig a trench on the side of Madlnah that lay open to cavalry attack. This
device was well known to the Iranians. 3 Salman ^ is reported to have said: “0
Apostle of God, when we feared a charge by the cavalry we would dig trenches
to keep the invaders at bay” The Apostle ^ agreed to his suggestion and decided
to have a trench dug in the open ground lying to the north of Madlnah. The city
was exposed only on that side and was well protected to the west, south and east
by dense plantations, rock-strewn volcanic plains and granite hills, presenting a
considerable obstacle to the progress of a mounted army. 4
The Apostle ^ marked the planned ditch and assigned forty cubits of dig¬
ging to every batch of ten men. 5 The length of the trench was about five thousand
cubits, its depth varied between seven to ten cubits and the width was around
nine cubits or a little more. 6
1 Ibn Hishdm , vol. II, pp. 214-15.
2 Ibid., pp. 219-20.
3 Khandaq, as the trench is called, is the Arabised form of the Persian Khandak and Kandah.
4 The trench lay in the north of the city, its eastern end began at harrat al-Wdqim and extended up
to valley of Balkan where the basalt plain of the west begins (‘Abd al-Quddus Ansari, Athdr al-Madinah).
5 Ibn Kathir, vol. Ill, p. 192 (a cubit measures somewhere between 43-56 cm; 17-22 in).
6 Ghazwah Ahzdb by Ahmad Ba-Shum’Il.
223
The Battle of Trenches
ENTHUSIASM AND THE CO-OPERATIVE SPIRIT
The Apostle ft himself helped the parties digging the portions of trench allotted
to them. Although the winter season that had set in was extremely harsh 1 2 and
the impoverished Muslims had but little provisions to satisfy their pangs of hun¬
ger, the work proceeded smoothly owing to the enthusiasm and perseverance of
the volunteers.
Abu Talhah ^ relates that once when he was exhausted by hunger, he com¬
plained to the Apostle ^ and showed his belly to which he had tied a slab of
stone to allay the hunger pangs. The Apostle of God ^ then showed him his
own belly to which he had tied two slabs of rock . 1 But, everybody was happy and
cheerful in spite of these privations. The Apostle’s Companions sang songs of
pride 3 and chanted praise to God to keep themselves busy in their task without
a word of complaint on their lips.
Anas relates that once the Apostle came to the place where they were
digging the trench. He saw the Ansar and the Muhajirln ^ working hard to
complete their work despite the biting cold of morning for they had neither
slaves nor servants to dig the trench for them. Seeing how they were labouring
with their empty stomachs, the Prophet # said: “O Allah, life is truly the life of
the Hereafter; so pardon the Ansar and the Muhajirln.”
Overjoyed to hear the Apostle || invoking forgiveness for them, the people
present there said in reply:
It is we who have pledged to Muhammad,
To fight in Jihad till the spark of life is imbued . 4
Anas <$, further says that if one of them happened to procure a handful of
barely, he would grind and mix it with a little fat to be shared by all even if its
smell and taste were disagreeable.
MIRACLE PREDICTING A BRIGHT FUTURE
A large rock was causing great difficulty in digging the trench for it could not be
broken by the pick. When the Apostle ft was informed he dropped down into
the trench and gave such a blow with the pick that one-third of the rock was
1 Ibn Hishdm, vol. II, p. 216.
2 Mishkat al-Masabih, vol. II, p. 418. It was a custom among the Arabs when they felt unbearab e
pangs of hunger to tie a slab of rock to their bellies in order to calm the sensation so that they were able
to do their work.
3 Called rajz.
4 Bukhari, Kitab al-Maghazi, “Ghazwat al-Khandaq.
224
PROPHET OF MERCY fi
hewn asunder. Thereupon the Prophet said, “Glory be to God, the keys of
Syria have been given to me.” With the second blow of the pick, the Prophet $
broke-off another third of the rock and said, “Glory be to God, the keys of Persia
have been given to me. By God, I see the white castle of Mada’in (Ctesiphon)
In the third attempt, the remaining portion of the rock was broken to pieces. The
Apostle then said, "Glory be to God, I have been given the keys of Yemen. By
God, I can now see the gate of San c a” l
At the time when this prediction was made, no prophecy could be more
remote from the way things were. The Muslims were then emaciated by a mea¬
gre diet and bleak weather and the army advancing against the not too well-
fortified city was threatening to deal a death blow to its defenders.
SOME MORE MIRACLES
The Companions of the Prophet witnessed a number of miracles while digging
the trench. Whenever any party felt a difficulty owing to the existence of any
rock which could not be broken or removed by them, the Apostle $§• called for
some water and put a little of his saliva into it; then he prayed as God willed him
to pray, and ordered to have the water sprinkled on the rock which pulverised
like a heap of sand . 2
Very often, so they say, a little food sufficed for a large number of persons
or even the entire army of three thousand workers. Jabir ibn Abdillah says:
“When we were digging at the trench a huge pile of rock appeared as an obstruc¬
tion. The people went to the Apostle ^ and told him that pieces of rock had
obstructed their work. Saying, “I shall go down”, he stood up while he had a
stone tied on his belly, for we had been three days without tasting any food. The
Prophet ^ then took the pick and struck it and it became a mound of sand
pouring down. I then took leave of the Prophet and went to my house. I
asked my wife if she had anything, for I had seen the Prophet very hungry.
Yes, said she, I have a little barely, and we put the meat in a pot for cooking.
When the meat was being cooked and the flour had been kneaded, I went to the
Apostle # and told him secretly that I had a little food for him, so that he might
come over with one or two more persons. The Apostle asked me how much
food I had and I told him all I had, enough for the guests. The Prophet # replied,
It is good and sufficient. Then he asked me to go back and tell my wife not to
take off the pot nor bake the dough until he had arrived. The Apostle g| invited
all the people, Ansar and Muhajirin, who came with him. I went back to my wife
1 Ibn Kathtr, vol. Ill, p. 194-
2 Ibn Hishdm, voi. II, pp. 217-18.
225
The Battle of Trenches
and told her if she knew that the Apostle # had invited all the people, Muhajirin
and Ansar, and everybody present there was coming with him. She asked, “Did
the Prophet # ask you about the food available?” I replied in the affirmative.
Then the Apostle ^ came and told the people to enter the house.
He took pieces of the loaves and placing meat on it, gave it to the people by
turn, and kept the oven and the pot covered with a cloth. In this way he gave
loaves and meat to all his Companions, until everyone had his fill. Then he asked
me and my wife to take the food and give it to others for we were also without
food for a few days ” 1
In another version of the incident related by Jabir he went to the Apostle
and told him in a whisper that he had slaughtered a ewe and had a little barley
which had been ground and so he might come with a few persons to partake
in the food, But the Apostle $jjk said aloud, “You who are working at the trench,
Jabir has prepared a banquet”
THE FIERY ORDEAL
The Muslims had hardly finished work on the trench when Quraysh arrived
and camped outside Madinah. They had ten thousand well-equipped warriors
with them. Ghatafan had come with confederate tribes and made their camp
with Quraysh. The Apostle assembled his three thousand men to face them, the
trench intervening between the camps of the two armies. Banu Qurayzah, the
Jewish tribe of Madinah, had made a treaty with the Apostle ^ for the defence
of the city. However, Huyayy ibn Akhtab who was the chief of Banu ’n-Nadir,
deported earlier from the city, coaxed Banu Qurayzah into breaking the pledge
made by them.
The Muslims were placed in a desperate position; an air of insecurity and fear
enveloped the city. The faint-hearted hypocrites now showed their pale feathers,
sowing seeds of discontent among the rank and file. The Prophet ^ immediately
realised the dangerous plight of the Muslims in general, and that of the Ansar, in
particular, who had always had to bear the major brunt of war with the infidels.
The Apostle fj§-, therefore, proposed that it might be worthwhile to make peace
with Banu Ghatafan by giving them one-third of Madinahs date harvest. The
Apostle # did not want the Ansar to have any more trouble for his sake. But
Sa c d ibn Mu c adh and Sa c d ibn ‘Ubadah the two chiefs of Aws and Khazraj,
did not agree to the suggestion. They said, “O Messenger of God, when we and
Ghatafan were polytheists and idolaters, neither serving God nor knowing Him,
l BukhSri, “Bab al-Khandaq ”
226
PROPHET OF MERCY $
they got none of our dates except as guests or by purchase. Shall we give them
our property after God has honoured us with Islam and your guidance? No, by
Allah, we shall not give them anything but the sword until God decides between
us.” “As you please,” replied the Prophet and he gave up the idea . 1
THE ACTUAL FIGHT
The army of the Prophet pitched its tents behind the trench and kept watch
day and night. Beyond the trench, the allied forces laid a siege of the city but the
stalemate continued for a few days without any actual fighting between the two
armies. The enemy cavalry rode ahead and, on coming nearer, suddenly saw a
wide ditch. The unexpected filled them with consternation.
“A novel device, a deceptive ploy” they exclaimed in amazement. They asked
one another how the ditch could be traversed and decided to go round the
trench to find where it was most narrow. Some beat their horses so that they
jumped over the moat and carried their riders into the territory of Madinah.
One of these was the well-known warrior, Amr ibn Abu Wudd, who was consid¬
ered a match for a thousand horsemen. After crossing the ditch, he stopped and
challenged anyone to fight him.
All immediately sprang forward and said to him, “ c Amr, you declared to God
that if a man of Quraysh offered you two alternatives you would accept one of
them.”
“Yes, I did”, replied Amr.
“Then,” said c Ali, “I invite you to Allah and His Aposde *§■ and to Islam.”
c Amr replied, “It’s of no use to me.”
“Then I call on you to face me” rejoined All.
“Why?”, said c Amr, “O son of my brother, by God, I do not want to kill you.”
“However,” retorted c AlI, “I do want to kill you.”
c Amr was flushed with anger. He dismounted his horse and hamstrung it and
slapped its face, then he made for All <&,. Amr fought, joined with All, made
thrusts and parried, but ultimately All cut off Amr s head with a sweeping slash
of his scimitar. Two of his comrades who had stormed the trench with him,
Nawfil Ibn Mughayrah being one of them darted back on their horses.
THE ARDENT ZEAL OF MUSLIM WOMEN
C A ishah was then in the citadel of Banu Harithah with other Muslim women
that was before the command of hijab (veiling) came down. She says that
i Ibn Kathir, vol. Ill, pp. 202-3.
227
The Battle of Trenches
Sa d ibn Mu adh passed that way. He was putting on a coat of mail so small that
his hands were My exposed. He was reciting some verses when his mother told
him to hurry up lest he should be late. ‘A’ishah said to his mother, “Umm Sa‘d,
by God, I wish that his coat of mail were longer.” The fear expressed by ‘A’ishah
ultimately proved to be well justified for Sa'd was hit by an arrow on his arm and
died of excessive bleeding during the subsequent battle with Banu Qurayzah . 1
DIVINE SUCCOUR
The siege continued for a month or so. The Muslims were hungry and weary
while the besieging army was fully provided with arms and provisions. The hyp¬
ocrites showed their true colours and many of them asked for the permission
of the Prophet $ to return to Madinah on the pretext that they had come in a
hurry leaving the doors of their houses unlocked. They simply wanted to pull
out from the battle-front.
The Apostle $ and his Companions passed their days in a nervous strain,
harassed by the enemy in front and worried by the menace of the Jews in the
rear. Then, suddenly one day Nu c aym ibn Mas'ud % who belonged to Ghatafan
came to the Apostle and told him that he had secretly embraced Islam, but
his own people did not know of it. He also offered to do whatever he was bidden.
The Prophet replied, “You are the only man there, so remain with them and
try to help us, for war is but an artifice and deception.”
After taking leave of the Prophet Nu c aym ibn Mas c ud % went off to Banu
Qurayzah with whom he talked in a way that they began to wonder whether
they had taken a correct decision in abandoning the Muslims, their next-door
neighbours, for the sake of the distant tribes like Quraysh and Ghatafan. He
advised them that it would be wise of them to demand some notable members
of Quraysh and Ghatafan chiefs as hostages before joining their fight, so that
they got a fair deal from their new allies. Banu Qurayzah expressed their grate¬
fulness to Nu c aym for his excellent advice.
Nu c aym then went to the leaders of Quraysh and after assuring them of his
sincerity, told them that Banu Qurayzah were unhappy about taking sides with
them. They were thinking of demanding some of their nobles as hostages, by
way of security, on the pretext that the promise made to them by the allies not be
broken. He also said that Banu Qurayzah had actually sent word to Muhammad
# that they would hand over to him a few chiefs of the two tribes to prove their
sincerity to him, so that he might cut off their heads. Nu'aym told the same story
l Ibn Kathir, vol. Ill, p. 207.
228
PROPHET OF MERCY $
to Ghatafan as well. The seeds of distrust thus sowed by Nu c aym between Banu
Qurayzah, on the one hand, and Quraysh and the Ghatafan, on the other, made
each cautious as well as suspicious of the other party. Abu Sufyan decided upon
a general attack. When he tried to move the Jews to participate in the attack,
they demanded hostages from Quraysh and Ghatafan before pulling together
with them. The stratagem of Nu c aym ibn Mas c ud ^ proved a complete success.
Quraysh and Ghatafan were convinced that the news brought by Nu c aym was
entirely correct, and they promptly turned down the demand of the Jews. Banu
Qurayzah, on their part, became dead sure that their allies were not sincere to
them. The discouragement suffered by the allied forces smashed their unity and
exhausted their patience.
Then, on a cold and cloudy night, a violent hurricane from the desert uprooted
the tents of the nomads and overturned their cooking pots. The severe weather,
sent by God, disheartened the enemy. Calling his men, Abu Sufyan said to them,
u O Quraysh, it is no longer a fit place to camp here. Our horses have died, Banu
Qurayzah have not kept faith with us and we have heard dreadful tidings of
them. You can see the havoc caused by the gale. We have neither a cooking pot
at its place, nor a fire to light, nor a standing tent, nor yet a shelter to rely on. Get
you gone, for I have decided to go.” Abu Sufyan then got up abruptly and going
to his camel which was hobbled, mounted it and beat it, and he did not even free
it from its hobble until it had stood up.
When Ghatafan learned that Quraysh had departed, they also vanished in
the darkness of the desert.
Hudhayfah ibn al-Yaman, who had been sent by the Apostle ^ to spy the
movement of the enemy, returned with news of the enemy’s departure when the
Prophet was offering prayers. He told the Apostle what he had seen 1 . No
trace of the enemy was left by daybreak when the Apostle ijfe and the Muslims
left their camp, not to the trench, but to their houses in Madinah, where they
laid aside their arms . 2 This was a miracle worked by the mercy of God, as the
Qur’an says:
O you who believe! Remember Allahs favour unto you when there came against
you hosts, and We sent against them a great wind and hosts you could not see.
And Allah is ever Seer of what you do . 3
And Allah repulsed the disbelievers in their wrath. They gained no good. Allah
averted their attack from the believers. Allah is Strong Mighty . 4
1 Muslim, “GhazwatuJ Ahzab.”
2 Ibn Kathir, vol. Ill, pp. 214-21.
3 Qur'an 33-9*
4 Qur’an 33:25.
The Battle of Trenches
229
And then the billowy clouds that had covered the heavens disappeared without
any rainstorm or thunderbolt—leaving the sky of Madinah clear as ever. The
Apostle ^ said to his Companions, “The Quraysh shall not attack you again after
this year but you will attack them
Seven Muslims gave their lives in the Battle of Trenches while four of the
infidels where killed by the Muslims.
1 Ibn Kathir, vol.III, p. 221.
%
13
Section against Tianu Qurayzah
Banu Qurayzah’s Breach of Faith
N ot long after his arrival in Madlnah, the Prophet made a covenant
between Ansar and Muhajirin to which the Jews were also a party and
were guaranteed protection of life and property as well as the freedom
of professing their faith. The covenant, which was put down in writing, accepted
certain rights of the Jews and also put them under certain obligations. Some of
the important clauses of this covenant were as follows:
%
Those among the Jews who side with us shall be liable to equality and help. They
shall not be wronged nor shall their enemies be given any help. No polytheist
of Madlnah shall afford protection to the property or life of any Quraysh [of
Madlnah), nor shall he intervene against a believer on their behalf. The Jews
shall bear the expenses of war, so long as the war lasts, like the believers. The Jews
shall be considered as one community along with the believers they shall have
the freedom of their religion and the believers shall be free to profess their faith.
They shall have full freedom to deal with their allies and slaves and to settle their
affairs. (The covenant gives the names of various Jewish tribes of Madlnah such
as Banu Awf, Banu Sa'idah, Banu Jusham, Banu al-Aws and Banu Tha labah who
were made party to the covenant).
The pact also made both the parties liable to help one another in the event of
war, and, subject to the limits of divine injunctions, to promote mutual co-oper¬
ation, goodwill and cordial relations between the confederates. One of its clauses
231
23* PROPHET OF MERCY £
stated that if an enemy attacked Yathrib, both the Jews and the Muslims should
join hands in its defence. 1 2
But in spite of this clear agreement, Banu Qurayzah were won over by Huyayy
ibn Akhtab an-Nadrl to go back on their words in order to help Quraysh. As a
matter of fact, when Huyayy ibn Akhtab came to Banu Qurayzah to win them
over to the allies against the Muslims, their chief Ka c b ibn Asad replied, “I have
always found Muhammad truthful and trustworthy.” However, KaT> ibn Asad
broke his word and absolved himself of every responsibility devolving upon
him by the covenant.
When the Apostle 0 heard of the betrayal of Banu Qurayzah, he sent a few
persons including Sa c d ibn Mu c adh and Sa c d ibn c Ubadah the two chiefs
of Aws and Khazraj, to see if the report was correct. What they found out was
that the situation was even worse than they had heard. Banu Qurayzah spoke
disparagingly of the Apostle ^ and said, “Who is the apostle of God? We have
no pact or pledge with Muhammad.” 5
Banu Qurayzah then started making preparations for an armed conflict with
the Muslims. They threatened to stab them in the back and actually placed the
Apostle sj£ and his followers between the hammer and the anvil. 3 In truth the sit¬
uation would not have been so hazardous had the Jews declared their intention
from the outset to fall out with the Muslims. The Qur’an has vividly depicted the
plight of the Muslims then:
When they came upon you from above you and from below you.. . 4
It was but natural that the Muslims felt upset by the perfidy of the Jews. How
great a blow it was to the Muslims can be judged from the prayer sent up fer¬
vently by Sa c d ibn Mu c adh %. As the chief of Aws he had been in partnership
with these Jews for many years and was, thus, their ally and sympathiser. When
he was shot by an arrow which severed the vein of his arm, and he lost the hope
of surviving for long, he supplicated to God, saying, “O Allah, do not let me die
until I have set my eyes on the destruction of Banu Qurayzah.”
1 Ibn Hisham, vol. II, pp. 503-4.
2 Ibid., pp. 220-23.
3 Concerning the action of the Jews on this occasion, W. Montgomery Watt writes in the Cambridge
History of Islam: The remaining large Jewish group in Madinah, the clan of Qurayzah had been overtly
correct in its behaviour during the siege, but had almost certainly been in contact with the enemy, and
would have attacked Muhammad in the rear had there been an opportunity” (vol. I, p. 49).
4 Qur’an 33:10.
233
Action against Banu Qurayzah
BANU QURAYZAH ASSAILED
The Prophet # as well as the Muslims laid their arms aside on their return from
the Battle of Trenches. An account of what happened thereafter, as related by
the traditions, is that Gabriel came to the Prophet ^ and asked, “O Apostle of
God, have you put aside your arms?" When the Apostle & replied that he had,
Gabriel said. But the angels have not put away their arms.” “Allah commands
you , continued Gabriel, to march on Banu Qurayzah. I am also to go there to
make them tremble. Thereupon the Prophet ^ announced that everyone who
listened and followed him ought to perform the c asr prayer at Banu Qurayzah. 1 * 3
The Prophet ^ besieged the district inhabited by the Jewish clan of Banu
Qurayzah. The beleaguered Jews defied the siege for twenty five days; Allah cast
terror into their hearts 1 after which they gave in and offered to surrender.
REPENTANCE OF ABU LUBABAH
In the meantime the Jews asked the Apostle ^ to send them Abu Lubabah
of Banu c Amr ibn c Awf (who were allies of Aws) so that they might consult him.
The Apostle ^ accepted their request. When Abu Lubabah went to the Jews, all
of them stood up to receive him. Abu Lubabah was moved by the plight of the
women and children who started wailing and dissolving into tears in his pres¬
ence. The Jews asked Abu Lubabah whether they should surrender to the judge¬
ment of the Apostle “Yes,” replied Abu Lubabah, but he also pointed with his
hand to his throat.
Abu Lubabah says that before he left the place it he realised that he had not
been faithful to the Apostle of God He hastened back but instead of present¬
ing himself to the Prophet he tied himself to one of the pillars in the Prophet s
mosque. He declared his intention not to leave the place until God had forgiven
him. He also resolved not to go back to Banu Qurayzah nor to set his eyes again
on the place where he had betrayed Allah and His Apostle
The repentance of Abu Lubabah wiped away his guilt, with the revelation
descending from God:
And others have acknowledged their faults. They mixed a righteous action with
another that was evil. It may be that Allah will relent toward them. Lo! Allah is
Relenting, Merciful. }
i Ibn Hishdm, vol. II, pp. 233 - 34 -
i Ibn Hishdm, vol. II, p. 235.
3 Qur’an 9:102.
For a detailed version see Bukhdri, “Kitdb al-Jihad wa ’s-Siyar.”
2 34
PROPHET OF MERCY $
Several people rushed forward to set Abu Lubabah ^ free but he refused,
saying, “No. By God, not until the Apostle of Allah frees me with his own
hands.” Hie Apostle ^ removed the rope with which Abu Lubabah had tied
himself when he came out to perform the morning prayer. Abu Lubabah had
remained bound to the pillar of date-palm trunk in the Prophet’s mosque for
about twenty days. At the time for prayers his wife would set him free and he
again bound himself after the prayer was over. 1
TRUTH IN ACTION
Banu Qurayzah submitted to the Apostles judgement but the people of Aws
who had long been friendly with the Jews had a soft corner in their hearts for
them. They said to the Apostle “O Messenger of Allah, they are our allies
against Khazraj and you know well what they have done jointly with Banu
Qaynuqa* the allies of our brothers.” The Apostle ^ listened to them patiently
and then asked, “Would you agree to place the decision in the hands of an arbi¬
trator from amongst you.” They agreed and the role was entrusted to their chief,
Sa c d ibn Mu'adh «&.
When Sa c d arrived, his clansmen begged him to be lenient to Banu Qurayzah,
for, they insisted, the Apostle had made him arbiter so that he might be con¬
siderate to his allies. When they persisted in their demand, Sa c d ibn Mu c adh
replied, “Fate has brought this opportunity to Sa c d, let him not be ashamed
of aught in fulfilling the commandment of God.” Then Sa c d gave his decision:
“I judge that the men should be killed, the property divided, and the women
and children taken as captives.” The Prophet on hearing the award of Sa c d,
remarked: “You have awarded them Gods decision.” 2
DECISION CONSISTENT WITH THE LAW OF MOSES
Sa c d ibn Mu'adh’s verdict was nothing more than what is laid down by the
Israelite law of war. The fifth Book of Moses Deuteronomy, containing the
sacred law of the Jews on the subject runs:
When thou comest nigh unto a city to fight against it, then proclaim peace unto it.
And it shall be, if it make thee answer of peace and open unto thee, then it shall be,
that all the people that are found therein shall be tributaries unto thee, and they
1 Ibn Hisham, vol. 11, pp. 236-38.
2 Ibid., pp. 239-40. The words of the Prophet quoted in Muslim are: “You have awarded them God’s
decision" or the Prophet said, “the King’s decision." ( Muslim , Kitab al-jihad wa s-siyar).
235
Action against Banu Qurayzah
shall serve thee. And if it will make no peace with thee, but, will make war against
thee, then thou shalt besiege it; and when the Lord thy God hath delivered it into
thine hands, thou shalt smite every male thereof with the edge of the sword; but
the women, and the little ones, and the cattle and all that is in the city, even all the
spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine
enemies, which the Lord thy God hath given thee.
Jews had adhered to this practice since the ancient times. We read in the Book
of Numbers that:
And they warred against the Midianites, as the Lord commanded Moses; and they
slew all the males. And they slew the kings of Midian, beside the rest of them
that were slain; namely, Evi and Rekem, and Zur, and Hur, and Reba, five kings of
Midian; Balaam also the son of Beor they slew with the sword. And the children
of Israel took all the women of Midian captives, and their little ones, and took the
spoil of all their cattle; and all their flocks, and all their goods. And they burnt all
their cities wherein they dwelt, and all their goodly castles, with fire. 1 *
This law not only enjoyed the approval of Moses ^ but was also enforced by him.
And Moses, and Eleazar the priest, and all the princes of the congregation, went
forth to meet them without the camp. And Moses was wroth with the officers of
the host, with the captains over thousands, and captains over hundreds, which
came from the battle. And Moses said unto them: Have ye saved all the women
alive? 1
The sentence that Sa c d ibn Mu £ adh % had pronounced was soon carried out, and
ensured that Madinah would henceforth be safe from them. The Muslims could
now be confident that none would act the traitor.
Sallam ibn Abu 1-Huqayq was one of the Jews who had played a leading role
in inciting the desert clans to make a united bid to uproot Islam. The Khazraj
killed him at his house in Khaybar. Aws had already done away with Ka c b ibn
al-Ashraf who had done his utmost to incite Quraysh against the Muslims and
to slander the Apostle of God #. The assassination of these two implacable ene¬
mies of Islam removed the source of danger ever willing to foment new trouble
for the nascent community in Madinah. 3
The pact that the Apostle 0 entered into with Banu Qurayzah and other Jews
of Madinah was a defensive alliance along with an arrangement that provided
i Num. 31:7-10.
1 Num. 31:13-15.
3 Ibn Hishdm, vol. Ill, p. 273 -
236
PROPHET OF MERCY S
the basis for establishing a confederate administration of the city which gave
considerable autonomy to the members and was consistent with the needs and
wishes of the Jewish tribes of Arabia. But Banu Qurayzah had broken their word
without any justification whatsoever. Therefore, an exemplary punishment was
called for, if only to warn other double-dealing people against running with the
hare and hunting with the hounds.
Commenting upon the imperative need of a deterrent punishment of the traitors
on this occasion, R. V. C. Bodley writes in The Messenger: The Life of Muhammad:
Mohammad stood alone in Arabia, a country equivalent in area to one-third of
the United States, populated by about five million people. His own dominion was
not much larger than Central Park; his means of enforcing his wishes, three thou¬
sand badly armed soldiers. Had he been weak, had he allowed treachery to go
unpunished, Islam would never have survived. This massacre of the Hebrews was
drastic but not original in religious history. From a Moslem point of view, it was
justified. From now on, the Arab tribes, as well as the Jewish, thought twice about
defying this man who evidendy intended to have his own way. 1
Another advantage gained by the destruction of this last but influential war¬
ren of treachery was that the bastion of hypocrisy built by Abdullah ibn Ubayy
automatically became weak and impotent. The lukewarm among the Muslims
at Madinah, who masqueraded as believers but concealed evil designs against
the Muslims, were shocked and dejected and were ultimately driven to despair.
With the stalking-horse destroyed before their eyes they gave up the habit of
spreading cynicism among Muslims. A Jewish scholar, Dr. Israel Wellphenson,
reached this very same inference, concluding that the punishment dealt out to
Banu Qurayzah helped to frighten and discourage the hypocrites. He says:
In so far as the hypocrites were concerned, their clamours declined after the expe¬
dition against Banu Qurayzah. Thereafter they said or did nothing against the
decisions of the Apostle and his companions, as was expected earlier. 2
BENEVOLENCE AND LARGESSE
The Apostle # sent some cavalrymen on an expedition to Najd who captured
Thumamah ibn Athal, the chieftain of Banu Hanlfah. When they returned to
Madinah they tied him to a stump in the Prophet’s Mosque God’s Messen¬
ger came out to him and asked. What do you imagine will happen to you,
1 p. 217.
2 Tarikh al- Yahtidfi Bildd al- c Arab fi ‘l-jahiliyyah wa Sadr al-Islam, p. 155.
237
Action against Banu Qurayzah
Thumamah? He replied, If you kill me, Muhammad, you will kill one whose
blood will be avenged. If you show me favour, you will show it to one who is
grateful. And if you want property, you will be given as much as you wish.” The
Apostle left him and when he passed next time by him he asked him the same
question. Thumamah repeated his earlier reply and the Apostle ^ left him again.
When the Prophet passed by him for the third time, he ordered Thumamah
to be set free.
Thumamah ^ went away to a grove of palms and returned to the Prophet
# after taking a bath. He accepted Islam and said to the Apostle #, “I swear to
God, Muhammad that there was no face on the face of the earth that I detested
more than yours, but now your face is the dearest of all to me. And I swear to
God that there was no religion more hateful to me than yours in the entire world,
but it is now the dearest of all to me. What happened to me is that your cavalry
seized me when I was going to perform c Umrah.” The Apostle ^ congratulated
him and bade him perform the c umrah.
When Thumamah came to Makkah, someone asked him if he had turned
a disbeliever. He replied, “No, by God, I have adopted faith at the hands of the
Messenger of God I swear to God that not a grain of corn will reach you
from al-Yamamah until Gods Messenger accords permission to it.”
Al-Yamamah was the chief market of food-grains in Arabia from where the
Makkans used to import their requirements. When Thumamah went back
to al-Yamamah he prevented the caravans that carried wheat to Makkah. The
people of Makkah were so hard pressed by the ban imposed by Thumamah ^
that they wrote to the Apostle # requesting him to get the ban lifted. The kind-
hearted Apostle ^ asked Thumamah to allow the supplies of food grains to
Makkah. 1
EXPEDITION OF BANU AL-MUSTALAQ
AND THE AFFAIR OF IFK
After some time the Apostle ^ led an expedition against Banu Libyan and went
up to the hills of Dhu Qarad in pursuit of some raiders, but there was no fight¬
ing. In Sha'ban, 6 ah, the Apostle f§ was informed that Banu al-Mustalaq were
gathering to attack him. The Apostle 0 went out with a force to face the enemy.
A large party of the hypocrites, still sceptical and reticent, accompanied the
Apostle # with their leader ‘Abdullah ibn Ubayy ibn Salul. The hypocrites had
l Zad al-Ma c ad, vol. 1 , p. 377
; Sahih Muslim . “Kitab al-jihad wa ’s-siyar."
* T ■ *
238
PROPHET OF MERCY |
never gone out before with the Apostle $1 in such large numbers on any previ¬
ous expedition. 1
The failure of the Quraysh in the battle of Trenches, even when they had
mustered all the warriors of their confederate clans for the destruction of Islam,
had made the hypocrites bitter and resentful, burning with the jaundice of their
souls. The Muslims were gaining victory after victory. The star of their fortune
was in the ascendant and this had set the Quraysh, the Jews and their fellow
travellers among the pagans and hypocrites on tenterhooks. They knew that
the Muslims could not be humbled in “open” combat by their enemies and the
only way to checkmate them was through sowing dissension in their ranks and
pitting them against one another. They also knew that the means at their dis¬
posal to undermine the confidence of the Muslims in Islam and its Apostle $
and to create a rift between them was to disparage the holy Prophet $$ and
arouse pre-Islamic sentiments of tribal pride. With this end in view the hypo¬
crites started a furtive campaign of casting aspersions upon the honour of the
Prophet An entirely new type of society, had, however, been brought into
existence at Madlnah, whose members loved and respected every other man and
went by the common ideal. These pretenders had therefore realised that noth¬
ing could weaken the foundations of this ideological fraternity more effectively
than a slanderous campaign aimed at creating misgivings about the leader of
that order and his family. Undoubtedly, this was a well-devised conspiracy of
the hypocrites which was vigorously pursued during the expedition of Banu
al-Mustalaq, when, for the first time, as stated earlier, a large number of them
accompanied the Apostle
The Apostle met the enemy at a watering place of Banu al-Mustalaq, in the
direction of Qudayd towards the shore known as al-Muraysi c , 2 where the battle
brought Banu al-Mustalaq to defeat and flight.
While the Prophet # was still at this place, a hired servant of Banu Ghifar,
belonging to the Muhajirin, got into a row with another man belonging to the
tribe of Jahlnah, which was an ally of the Khazraj. The man of Jahinah called
out, “O ye Ansar!” and the hired servant shouted, “O ye Muhajirin” Abdullah
ibn Ubayy ibn Salul at once flared up and said to his friends who happened
to be present with him, “Did they dare it? They set themselves against us in
our own country and tried to outnumber us. By God, it is just the same as the
ancient saying: Feed the dog and it will bite you. I swear by God that when we
return to Madinah those who, are worthy and noble will drive out the unworthy
1 Ibn Sa c d, Kitdb al-Tabaqdt al-Kabirah, vol. II, part I, p. 45.
2 The expedition is therefore also called as the “Expedition of Muraysf.” See Tabaqdt Ibn Sa c d.
239
Action against Banu Qurayzah
wretches” Then, admonishing his men, Abdullah continued, "You have your¬
selves wrought it. You allowed them to settle in your country and shared your
property with them. By God, had you held back and not been so generous, they
certainly would have gone elsewhere.”
The Apostle # came to know about the incident and he at once gave orders
to break the camp and set off, although he was not accustomed to travel at that
disagreeable hour. The Apostle ^ did not want to give the people time for vain
disputation and the promptings of the devil. The Apostle # continued to move
all that day, and through the night till dawn and during the following day till the
sun became gruelling. He made a halt when the people had become so tired that
they fell asleep as soon as their backs touched the ground.
Abdullah ^ was the worthy son of the unworthy Abdullah ibn Ubayy. He
rushed to Madlnah ahead of the troops and awaited his father’s arrival. When
Abdullah ibn Ubayy came, his son knelt his camel obstructing the passage of
his father whom he told that he would not allow him to enter Madlnah until he
had acknowledged that he was the unworthy wretch while the Aposde ^ was
worthy and noble. In the meanwhile the Apostle H also came up. He said to
Abdullah “No, let us deal kindly with him while he is with us .” 1
The Apostle would cast lots whenever he intended to go on an expedi¬
tion to decide which one of his wives would accompany him. In the expedition
of Banti al-Mustaliq the lot had fallen on c A’ishah and she had accordingly
accompanied the Prophet . At one of the halts on the way back to Madlnah,
the Apostle ^ spent a part of the night before he ordered to break the camp.
A’ishah 5 ^ had gone to relieve the needs of nature, and when she returned she
discovered that she had dropped her necklace. She went back to search for it but
by the time she returned the army had moved off. The camel drivers, who had
the charge of Aisha’s transport, saddled her litter thinking that she would be in
it as usual. Now c A’ishah was small and very light, so none would notice if she
was in the litter or not. When A’ishah <?§&. came back she found no trace of the
army. She wrapped herself in her smock and lay down in the hope that as soon
as they would discover the mistake someone would come to fetch her.3Safwan
ibn al-Mu c attal as-Salami % had earlier fallen behind the army for a purpose.
He happened to pass by c A’ishah He saw her. "Inna li Hah ”, he called out,
“The Apostles wife!” Then he brought his camel near her and turned back a few
paces. After £ A’ishah * had mounted, SafWan took hold of the halter and went
ahead quickly in search of the army. Safwan overtook the army when it had
again halted. Nobody took any notice of the incident, for such mishaps were not
i Tabaqat Ibn Sa c d,v ol. II, P- 46 -
240
PROPHET OF MERCY g}
unusual in the caravans trekking the vast emptiness of the Arabian wilderness.
To the wayfaring Arabs it was just a familiar happening and their code of hon¬
our, even in the days of pagan past, never tolerated the disgrace of their daugh¬
ters. The Arabs, both as pagans as well as after embracing Islam, were chivalrous
enough to lay down their lives defending the honour of their women rather than
to countenance any disgrace.
A poet of pre-Islamic days expresses the Arab sentiment of chastity and vir¬
tue in a couplet that gives a fine picture of Arab womanhood. 1 2
If my glance meets the eyes of a neighbouring maiden,
I cast low my gaze till her abode takes her in. a
The companion beheld the Apostle with the same esteem and reverence that
one would have for ones father, while the wives of the Apostle were all “moth¬
ers of the faithful” to every Muslim. In fact, never have any people loved anyone
more than the Prophet ^ was loved by his companions. Safwan ibn al-Mu c attal
was, as they say, a man of sterling qualities, noble, true of soul and God fear¬
ing, who had the reputation of being least interested in women.
In short, nobody paid any attention to the incident and the matter would
have been forgotten had not Abdullah ibn Ubayy walked into the picture. On
coming back to Madlnah. Abdullah ibn Ubayy went to work to capitalise on the
incident. He had found out, as he would have thought, something by which he
could slander the Apostle ^ and his household and thus weaken the sentiments
of love and admiration the Muslims held for the Prophet His treacherous
disposition was not slow to realise that his shameless attack on the Apostles
honour would create enough misgivings to destroy the mutual trust among the
Muslims as well. The crafty conspirator also took in a few injudicious Muslims,
who were used to rambling on without confirming the veracity of the matter
they talked about. 3
i An illustration of Arab conduct towards women is provided by the incident relating to the emigra¬
tion of Umm Salmah. When she was not allowed to emigrate to Madinah with her husband, she used to
go every morning and sit in the valley weeping till nightfall. So it continued until a year or so had passed
when her clan took pity on her and allowed her to join her husband. She saddled her camel and set forth
for Madinah. Uthman ibn Talhah met her on the way and on coming to know her plight decided to escort
her to Madinah. He took hold of her camels halter and went with her to Madinah. Umm Salmah says that
she never met an Arab more noble than Uthman. When she had to halt, 'Uthman would kneel her camel
and then withdraw. After she had alighted, he unloaded the camel and tied it to a tree. This 'Uthman did
all the way to Madinah (Ibn Kathir, vol. II, pp. 215-17). This was the conduct of 'Uthman when he had
not accepted Islam. Safwan ibn al-Mu'attal as-Salami was a righteous man of upright character who had
already accepted Islam and had had the benefit of the Prophets ^ guidance.
2 Diwan al-Ham&sah.
3 “When you rumoured with your tongues after hearing such matters, and uttered with your mouths
241
Action against Banu Qurayzah
A ishah had no idea of her vilification. As it normally happens in such
cases, she came to know of it very late, and when she did realise it, she was bewil¬
dered. Plunged into sorrow, her anguish brought her to tears and she kept on
sobbing with overflowing eyes.
The scandal was even more distressing to the Apostle of God g$. When he
had made sure who was at the bottom of this intrigue, he came to the mosque
and ascending the pulpit he said, O you believers, who would allow me to say
something about the man, who, I have come to know, has caused trouble to my
family. What I know of my family is naught but good and what they say con¬
cerning the man I have heard only good of him. Whenever he enters my house,
he enters with me.” .
The people of Aws were filled with indignation at the unhappiness of the
Prophet They said, Whether he belongs to Aws or Khazraj,we are prepared
to behead the man, who has given tongue to this calumny” Abdullah ibn Ubayy
belonged to the Khazraj, and hence his tribesmen took the remark as an affront
to their tribal honour. Feelings ran high, and the two tribes were about to engage
one another, but the presence of the Apostle sj& calmed them down and the mat¬
ter ended there.
A’ishah was convinced of her innocence. She was distressed, but was also
confident and composed like one who knows that truth ultimately prevails. She
knew in her heart of hearts that God would ultimately protect her honour and
bring shame to the lying slanderers but it had never crossed her mind that God
would send down a revelation concerning her that would be read in the mosques
and in prayers to the end of time. She had not to wait for long when the verses
attesting her innocence were sent down by God.
“Lo! they who spread the slander are a gang among you. Deem it not a bad
thing for you. No, it is good for you. Unto every man among them (will be paid)
that which he hath earned of the sin, and for him among them who had the
greater share therein, his will be an awful doom. Why did not the believers, men
and women, when you heard it, think good of their own folk, and say: It is a
manifest lie? 1
And thus ended the foul menace which was forgotten completely by the
Muslims of Madinah who devoted themselves again to the great task on which
depended not only their own success, but the salvation of all mankind.*
about which you had no knowledge, and you
great," Qur'an 24:15.
considered it light; and that, in the sight of Allah, is very
1 Qur’an 24:11-12.
2 Ibn Hisham, vol. II, pp. 269-302, and Bukhari.
14
The Truce of Jfudaybiyyah
Vision of the Prophet H
T he Apostle ^ had a vision that he had entered Makkah and circumam¬
bulated the Sacred House of God. It was a true dream from on high as
proved later with the conquest of Makkah, although the period, month or
year of the pilgrimage had not been indicated in the vision. 1 The Companions
of the Prophet ^ were overjoyed when the Prophet ^ told them about the
vision. Everybody esteemed and revered Makkah and the Holy Sanctuary there.
The opportunity of paying a visit had been denied to them for a long time but
nobody had cause to think of the Holy City. They had been pining to make the
pilgrimage to Makkah all those years and were looking forward to the day when
their hearts’ desire would be fulfilled. The Muhajirin were especially consumed
by longing since Makkah was their birthplace. They had grown up to manhood
in that city but had been forced to abandon it. As soon as the Aposde informed
the companions of the vision, all of them started making preparations for the
journey while their enthusiasm at the prospect of realising the ambition of their
life convinced them that they were going to call upon the House of God that
very year. Almost all of them promptly agreed to accompany the Apostle ^ for
there was hardly one who wanted to be left behind.
i See the Commentary on Surah Fath, verse 27, in Ibn Kathir.
243
244
PROPHET OF MERCY #
TRIP TO MAKKAH
It was the month of Dhu *l-Qa c dah , in the sixth year of hijrah, when the Apostle
^ set out for Makkah with the intention of performing c Umrah or the lesser pil¬
grimage. The Apostle had no intention of performing the hajj, however. Mak¬
ing a detour through the gullies of the hills he came near Makkah and encamped
at al-Hudaybiyyah. He had with him fourteen hundred Companions in the garb
of pilgrims, along with the sacrificial animals, so that everybody would know
that he was going not for war but to pay a visit to the Ka'bah. 1 2
The Apostle sent ahead a man of Khuza ah to find out the reaction of
Quraysh. When the Apostle ^ reached Asfan, 1 the informer came back to
report to him that the tribesmen of Ka c b ibn Lu’ayy had assembled a strong
force of nomad warriors to check his advance to Makkah. The Prophet how¬
ever, continued to drive ahead but when he reached the place where the valley of
Makkah slopes down, his dromedary, called Qaswa’, knelt down and would not
get up. The men around the Apostle started talking rapidly, “Qaswa’ won’t
get up, Qaswa won’t get up!” But the Apostle H said, “Qaswa has not refused
for such is not her nature. The one who restrained the elephants 3 is keeping her
back. I swear by Him Who holds my life that if they propose anything to me
which reckons with the regard due to Allah and ask me to show kindness, I will
certainly accede to their request.” The Apostle H then rebuked the camel which
at once sprang up on her legs, but changed her direction and started off towards
Hudaybiyyah. She came to a halt in an expanse at the end of which there was a
ditch that contained but little water. Certain persons complained to the Apostle
^ that they were thirsty. He took out an arrow from his quiver and asked them
to throw it in the ditch. Thereupon water gushed forth and everyone drank to
their satisfaction. 4
IRRITATION OF THE QURAYSH
The Quraysh vacillated when they learned that the Apostle # had pitched his
camp so near Makkah. But as the Prophet # had no intention of fighting the
Quraysh, he thought it fit to send one of his companions to remove their disquiet.
He sent for c Umar % to order him to go to Makkah, but c Umar <$, said, “O Apos¬
tle of God, there is none of Banu c AdI ibn Ka c b in Makkah who would protect
1 Zad al-Ma e ad, vol. I. p. 380, Ibn Hisham, vol. II. p. 308.
2 A village between Makkah and Madlnah.
3 The reference is to the elephants Abrahah had brought for an attack on Makkah.
4 Zadal-Maad, vol. I,p. 381.
245
The Truce of Hudaybiyyah
me in case the Quraysh decide to lay hands on me” ‘Umar also suggested that
Uthman be sent as his entire clan was there and he could very well deliver
the message. Uthman ^ was then summoned by the Apostle and sent him
to the Quraysh to tell them that he had not come to war but merely to perform
the umrah. The Prophet ^ also asked ‘Uthman ^ to invite the Quraysh to
Islam and to bring cheer to the believing men and women still in Makkah with
the glad tidings that God was about to make their religion victorious when they
no longer would need to conceal their faith. 1
LOVE PUT TO TRIAL
‘Uthman went to Makkah and delivered the message of the Apostle # to
Abu Sufyan and other leaders of the Quraysh. After the Makkans had heard the
message that ‘Uthman had brought them they said, “If you want to go round
the Holy Sanctuary you may do so.” ‘Uthman, however, replied, “I won’t do so
until the Apostle H has gone round the Ka'bah.” 1 3 After his return from Mak¬
kah certain Muslims said to him, “Abu Abdullah, you have been fortunate
enough to fulfil your heart’s desire by circumambulating the Ka‘bah.” “Don’t
be unfair to me,” replied ‘Uthman, “I declare by Him Who holds my life that
if I were detained there for a whole year and the Prophet *§? were to remain in
Hudaybiyyah, I would not have circumambulated the Ka‘bah until the Prophet
f| had done so. Truly, the Quraysh did invite me to circumambulate the House
of God, but I declined.” 5
THE PLEDGE OF RIDWAN
The Apostle *§ was misinformed that ‘Uthman <$, had been killed. He sum¬
moned the people to take an oath to avenge ‘Uthmans death. Everybody gath¬
ered round the Apostle ^ impatiently. Standing under the shade of a tree, the
Apostle ^ took the oath one by one from the fourteen hundred standing round
him. Not one failed to take the oath and at last the Apostle ^ struck one of his
hands on the other, saying, “This is the pledge on behalf of ‘Uthman.” 4 Thus was
the pledge of Ridwan taken under an acacia which finds mention in the Qur an:
Allah was well pleased with the believers when they swore allegiance unto you
i Ibid.
i Ibn Hishdm, vol. II, p. 3 * 5 -
3 Zdd al-Ma'ad, vol. I, p. 382.
4 Ibid.
246
PROPHET OF MERCY 0
beneath the tree, and He knew what was in their hearts, and He sent down the
peace of reassurance on them, and has rewarded them with a near victory . 1
PARLEYS, CONCILIATION AND ACCORD
The deadlock still lingered on when Budayl ibn Warqa of the tribe of Khuza'ah
suddenly appeared with a few of his clansmen to straighten out the impasse. He
asked the Apostle 0, “What have you come for?”
“We have come to perform the ‘i/mra/i,” replied the Apostle 0. “The Quraysh
are already wrecked by war. It they agree I will make peace with them for a
specified period and they should grant my companions and me safe passage. If
they want they may ally themselves with the group others have joined and this
would give them a respite. But if nothing is acceptable to them except war, then
by Him Who holds my life, I will fight them until I lose my head or Allah makes
His religion victorious.”
Budayl ibn Warqa’ passed on to Quraysh what he had heard from the Mes¬
senger of God 0. c Urwah ibn Mas £ ud al-Thaqafi who happened to be present on
the occasion, advised the Quraysh that they ought to accept the terms proposed
by the Apostle 0 for they were absolutely reasonable. He also suggested that
he would himself meet the Prophet 0 to which the Quraysh agreed. c Urwah
went to the Prophet 0 to discuss the matter with him but he also kept his eyes
open to watch the behaviour of the Companions towards the Apostle 0. He
noticed that if the Apostle 0 spat, his Companions ran to get it on their hands
and rubbed it on their faces. If he asked for anything, they vied to comply with
his order. If he performed ablution, they struggled to get the water he had used
and if he spoke, everybody listened with rapt attention. None dared even to look
straight into his eyes. When £ Urwah went back to the Quraysh, he said, “I have
been to the courts of the kings and have seen the splendour of Caesar and Chos-
roes and the Negus, but never have I seen any king so revered as Muhammad by
his Companions.” 1 He gave the details of his discussion with the Apostle 0 and
again advised the Quraysh to accept the terms offered to them.
THE TREATY OF PEACE
In the meantime another man of Banu Kinanah, Mikraz ibn Hafs, arrived in
• i ^
Makkah. He confirmed what the earlier emissaries had told the Quraysh and so
they decided to send Suhayl ibn c Amr to negotiate the terms of treaty. As soon
1 Qur’iui 48:18.
2 Zad al-Ma c dd, vol. I.p. 382.
247
The Truce of Hudaybiyyah
as the Apostle saw him coming, he said, “Given that they have sent this man,
it seems they want peace.” The Apostle # also asked to prepare a draft of the
agreement. 1 2
EXEMPLARY MODERATION AND PRUDENCE
The Apostle ^ summoned All and told him to write: “In the name of Allah, the
Beneficent (ar-Rahman), the Merciful ( ar-Rahim ).” Suhayl protested, “I do not
recognise al-Rahmdn , but write as the custom goes.” The Prophet # then told
All Write: In Thy name, O Allah.” Certain Muslims demurred, “No, We must
write: In the name of Allah, the Beneficent, the Merciful ” But the Prophet said
again, “Let it be: In Thy name, O Allah.”
Then the Apostle ^ asked c AlI ^ to write: “This is what Muhammad the Mes¬
senger of God has decided.” Suhayl again objected, “I swear by God, if we had
witnessed that you were God’s messenger we would not have turned you away
from the House of God nor fought with you. You should write: Muhammad ibn
Abdillah.”
“I am God’s Messenger even if you disbelieve me,” replied the Prophet #, but
asked All ^ to rub out what he had written earlier. “By God, I cannot do it,”
replied All.
The Apostle however, asked All to point out the place to be rubbed out.
All pointed it out to the Apostle who erased it. 1
TREATY OR TRIAL
The Apostle # started dictating the clause: “The agreement is made that the
Quraysh shall not hinder the passage of Muslims to the House of God and shall
allow them to circumambulate it.” Suhayl again raised an objection: I fear the
Arabs would say that we have been pliant to you in making this agreement. You
can circumambulate the Ka c bah next year.’ The Prophet ^ agreed to include the
clause in the treaty.
Suhayl now made bold to say, “If one of us goes over to you, he shall be
returned to us even if he professes your religion.” The Muslims jumped up say¬
ing, “What! How can we return one who seeks our shelter as Muslim?
The contentious argument was still going on when Abu Jandal ■&, Suhayl s
son, appeared in chains. He had escaped from Makkah and had come to the
1 Ibn Hishdm , vol. II, p. Bukhari.
2 Muslim: Kitab al-jihad wa s-siyar.
248
PROPHET OF MERCY #
Apostle ^ straggling in fetters by a rugged, rocky track between the passes.
Suhayl lost no time to assert, “Muhammad, this is the first man I demand from
you under the Treaty" The Apostle replied, “But the treaty is still being writ¬
ten and has not become final.” Suhayl was upset. He huffed, “If this is so, then I
am not prepared to make any treaty with you.” The Apostle said again, “Let
him go for my sake,” but Suhayl refused. He said, “I will not allow him to go even
for your sake." Now, the Apostle ^ replied, “Then do as you please.” Suhayl was
still foaming at the mouth. He retorted, “I have nothing to do.”
Grieved to hear it, Abu Jandal said plaintively, “I have come as a Muslim
to you and I am being returned to the polytheists. Do you not see what they are
doing to me?” Abu Jandal «$, had been put to severe torture for the sake of his
faith . 1 The Apostle ^ returned Abu Jandal % as demanded by his father.
The Treaty concluded between the Muslims and the Quraysh provided
that both the parties would observe a ten-year truce so that men might live in
peace and that no party would lift its hand against the other during the period.
Another condition of the treaty was that if anyone from the Quraysh came over
to the Apostle # without the permission of his guardian he would be returned
to them, but if any one of those with the Apostle escaped to Quraysh, they
would not be bound to return him. Yet another provision stipulated that anyone
who wished to enter into a bond and security with the Apostle would be per¬
mitted to do so and, likewise, that anybody could come to a similar agreement
with Quraysh . 2
FAITH PUT TO TRIAL
The terms of agreement and the obligation to return without performing c umrah
plunged the Muslims into profound gloom. It seemed incredible to them how
the Messenger of God had agreed to those seemingly ignominious terms. So
dismayed were they that c Umar went as far as to speak his mind. He stepped
up to Abu Bakr and asked him, Did the Apostle fH not tell us that we would
repair to the house of God and go round it?” “Yes”, replied Abu Bakr % looking
calmly at the distressed face of his friend, “but did he tell you that you would go
to the House of God and go round it this very year ?” 3
Having concluded the treaty, the Apostle # sacrificed the animals and had
his head shaved. The Muslims sat with long faces for they felt beaten and crushed
1 Zad al-Ma‘ad, vol. I, p. 383; Bukhari: Bab ash-shurut fi T-jihad.
2 Ibn Hishdm, vol. II, pp. 317-18.
3 Bukhari, Bab ai-shurut fi ’l-jihad wa ’I-masalih
249
The Truce of Hudayhiyyah
at being prevented from visiting Makkah and circumambulating the Ka c bah, but
when they saw the Prophet # performing the rites, they rushed to follow him
in sacrificing the animals and shaving their heads.
IGNOMINIOUS PEACE OR SIGNAL VICTORY
The Apostle then broke camp to return to Madinah. He was still on his way
when God confirmed that the truce of al-Hudaybiyyah was not a setback but a
signal victory.
Lo! We have given you (Muhammad) a signal victory. That Allah may forgive
you of your sin, that which is past and that which is to come, and may perfect His
favour unto you, and may guide you on a right path. And that Allah may help you
with strong help .” 1 2
‘Umar % asked the Prophet “Is it a victory, O Apostle of God?” The Apostle
$ replied, “Yes
FAILURE OR SUCCESS
Not long after the Apostle ^ had arrived in Madinah, Abu Baslr c Utbah ibn
Usayd broke away from the Quraysh and escaped to him. He was followed by
two emissaries of the Quraysh who sought to bring him back. They reminded
the Apostle H of the pledge given by him and he promptly handed over Abu
Baslr to them. However, on his way back to Makkah, Abu Baslr <$, got clear of
his guards and fled to the coast. Later on, Abu Jandal and some seventy Mus¬
lims persecuted by the Makkans also made good their escape and joined Abu
Baslr at the sea shore where they established themselves on the road taken by
Quraysh for their commerce with Syria. Abu Baslr s ^ band now sought out the
Qurayshi caravans, robbed their property and spread fear by killing any Quray-
shite that came into their power. Once again the trade of Makkah was endan¬
gered. Things got so bad that the Quraysh wrote to the Apostle begging him
by the ties of their kinship to him, to recall these highwaymen to Madinah and
pledged to demand no more of those who escaped to him in future . 3
1 Qur’an 48:1-3.
2 Muslim: Kitab al-Jihad , section on the Treaty of Hudayhiyyah.
3 Zdd al-Ma c ad, vol. I, p. 384.
250
PROPHET OF MERCY Sj
THE TREATY TURNS TO VICTORY
The event that followed established the truce of Hudaybiyyah as a decisive step
in gaining victory after victory for Islam. The trader-statesmen of Makkah had
gloated over their success in extracting undue concessions from the Apostle ¥f|,
while the Muslims, on their part, had been led to accept the seemingly inglori¬
ous terms of the treaty simply because of their strong faith in the Apostle
Both parties soon found Islam making rapid strides in the Arabian Peninsula. It
opened the door to the occupation of Makkah and, before long it became possi¬
ble to send deputations to invite Caesar, Chosroes and the Negus to accept Islam.
The revelation of God had come to pass:
Though it is hateful unto you; but it may happen that you hate a thing which is
good for you, and it may happen that you love a thing which is bad for you. Allah
knows, you know not . 1
€
One of the advantages issuing from the truce was that the Muslims were no
longer reckoned as exiles and outlaws, but regarded as a community worthy
of the attention of the Quraysh with whom they had made a treaty as equals.
The alliance conceded the rightful place to the Muslims they deserved in the
Arabian body politic, and perhaps even more important was the atmosphere
of peace and tranquillity. The unending war of attrition so long carried on by
the Muslims for their existence had been dissipating their vigour and strength;
peace could now be availed of to take the message of Islam to the non-hostile or
rather ambivalent tribes of the desert. The truce provided an opportunity for the
Muslims to meet and indulge in conversation and discussion with the tribes thus
far hostile and antagonistic to them, and this allowed the latter to appreciate the
beauties and virtues of Islam. They now began to discover how people who ate
the same food, wore the same clothes and spoke the same language, and were
born and brought up in Makkah like them, had, in a few years been transformed
into a new class of people disdaining the corruption of polytheism and idol wor¬
ship, hating tribal pride, vengeance and lust for blood and pillage and had begun
to take the path of virtue and justice. They could now clearly see that this change
of heart had been brought about by the teachings of Islam and the guidance of
the Apostle of God
Thus, within a year of the truce, and even before Makkah had been captured
by the Muslims, as many Arabs embraced the faith of the Prophet $j| as had not
entered Islam during the last fifteen years.
“There was never a victory in Islam,” says Ibn Shihab az-Zuhri, “greater than
this. When the armistice came and war laid down its burdens, people began to
i Qur'an 2:216.
251
The Truce of Hudaybiyyah
meet in safety and converse together. And there was no intelligent man apprised
of Islam who did not enter it. Within two years of the truce as many as those that
had entered it before embraced Islam, or even more. 1 *
Ibn Hisham says, Az-Zuhris assertion is demonstrated by the fact that the
Apostle # went to Hudaybiyyah with 1,400 men according to Jabir ibn Abdiilah
^ but two years later the Apostle ^ marched with 10,000 men for the conquest
of Makkah.” 1
Those Muslims who had been left behind in Makkah for one reason or the
other were harassed and persecuted by the Quraysh, but now they succeeded,
after the conclusion of the treaty, to convert a considerable number of young
men to their faith until the Quraysh began to consider them as a new menace.
These young men joined the band of Abu Basir & which proved itself to be a
new sword-arm of Islam, even more dangerous to the Quraysh than the open
warfare with Madlnah. Finally, the Quraysh were forced to beg the Apostle
to call these men to Madlnah. To this the Apostle agreed, and thus ended the
distress of these poor men. All this came to happen as a result of the treaty of
Hudaybiyyah. 3
The attitude of peace and amity displayed by the Apostle $ on this occasion,
which also demonstrated his exemplary patience and moderation, did not fail to
impress the tribes that joined their faith to Islam. They were led to hold a high
opinion of Islam and to love and revere it, which, by itself, created a healthy
atmosphere for its rapid expansion without any conscious effort on the part of
the Prophet or the Muslims.
KHALID IBN AL-WALiD AND C AMR IBN AL- C AS
The treaty of Hudaybiyyah also won the hearts. Khalid ibn al-Walid was the
promising general of the Quraysh army who handled sword and lance with the
same dexterity as he did the troops. Soon after the truce had been signed at
Hudaybiyyah he accepted Islam and was conferred the title of the “Sword of
Allah ” by the Apostle #. Khalid proved himself worthy of the title as the
conqueror of Syria.
‘Amr ibn al-As & was another striking commander who subsequently
became the celebrat^ conqueror of Egypt. He. too. accepted Islam along with
Khalid ibn Walid when both of them called upon the Apostle # at Madmah
shortly after the treaty of Hudaybiyyah. 4
1 Ibn Hishdm, vol. II, p. 322.
1 Ibid.
3 Zad al-Ma c ad, vol. I,pp. 38-89.
4 Ibn Hishdm, vol. II, pp. 277-78.
15
'Letter to the 'Monarchs
T he peaceful conditions following the treaty, naturally, gave a spur to
the missionary activities that kept on advancing day-by-day: Islam grew
like an avalanche and showed the signs of assuming vast proportions.
The Apostle # then sent several letters to the sovereigns outside Arabia and the
tribal chiefs within the country inviting them to accept Islam. 1 The Apostles #
letters were not only judiciously phrased, he also took care to select the envoys
to different kings keeping in view the station and dignity of the different poten¬
tates. The envoys were conversant with the languages spoken as well as with
political conditions of the countries to which they were sent. 2
When the Apostle # expressed the desire to send letters to the king of the
i The letters were lent, as Waqidi says, in the month of Dhu T-Hijjah, 6. ah, which coincides with 627
ad. One of these letters was sent to Chosroes Pervez, the Emperor oflran, who was killed in March 628 ad.
The letter to Heraclius would have also been sent in 627 ad but he set out on tour to Armenia during 628
ad. Heraclius should have, thus, received the letter on his return from Armenia when he went forth to the
pilgrimage of Palestine. (See Alfred J. Butler, The Arab Conquest of Egypt, p. 140).
2 According to Ibn Sa c d (Tabaqat, vol. II, p. 23) and Suyuti {Al-Khasa’is al-kubrd, vol. II, p. 11), the
Apostle's $ ambassadors received the miraculous gift of languages and were able to speak in the language
of the country to which they were sent. While a miracle similar to that conferred on the disciples of Jesus
on the Day of Pentecost cannot be ruled out, for, the Prophet of Islam worked many a wondrous mira¬
cle mentioned by his earliest biographers, it appears more reasonable to expect that the Prophet had
selected envoys who could speak those languages. The envoys were sent only to four foreign countries-
Byzantium, Egypt, Iran and Abyssinia which had very close trade relation with Arabia. The Arabs fitted
out caravans to these lands and we also find the nationals of these countries visited Arabia or even settled
down there. It was, therefore, not at all difficult for the Prophet to select such men who could already
speak the languages of these countries. The embassies to Arab chiefs should, however, have presented no
difficulty since all of them spoke Arabic.
253
254
PROPHET OF MERCY #
Arabs and non-Arabs, the companions advised him to affix his seal on the letters
for the unsealed letters were not recognised by the kings. The Apostle ^j| accord¬
ingly had a silver seal made on which was engraved: Muhammad the Messenger
of Allah. 1
LETTERS OF THE PROPHET
Of the many letters sent by the Apostle those written to Heraclius, the
Emperor of Byzantium, Chosroes II, the Emperor of Iran, Negus, the king of
Abyssinia and Muqawqis, the ruler of Egypt, are remarkably significant.
Dihyah ibn Khallfah al-Kalbl who was assigned to take the letter to Hera¬
clius, had it forwarded to the Emperor through the ruler of Busra. The Apostle
wrote in this letter: 2
In the name of Allah, the Beneficent the Merciful.
This letter is from Muhammad, the slave and Messenger of God, to Heraclius, the
great King of Rome. Blessed are those who follow guidance. To commence, verily
I call you to Islam. Embrace Islam so that you may find peace, and God will give
you a twofold reward. If you refuse, then on you shall rest the sin of your subjects
and followers . 3 4 O People of the Book, come to that which is common between
us and you; that we serve none but Allah, nor associate aught with him, nor take
others for lords besides God. But if you turn away, then say: Bear witness that we
are Muslims/
The letter sent to the Chosroes II read:
In the name of Allah, the Beneficent, the Merciful.
From Muhammad, the Messenger of God, to Kisra, the great King of Persia. Peace
be upon him who follows guidance, believes in Allah and His Apostle, bears wit¬
ness that there is no god but Allah and that I am the Apostle of Allah to all man¬
kind so that every man alive is warned of the awe of God. Embrace Islam that you
may find peace; otherwise on you shall rest the sin of the Magians . 5
1 Bukhari : Kitab al-jihad and Shama’il at-Tirmidhi
2 The original letter of the Prophet to Heraclius was in Spain for many centuries and it has reapp
peared now (Muhammad Hamldullah, Muhammad Rasulullah, p. 211).
3 The Arabic word used by the Prophet ^ was Yarisiyyiti or arissen variously translated by latter
biographer, which has been discussed later on in this Chapter.
4 Bukhari, ”How the Revelation to the Prophet Began.”
5 Al-Tabari, vol. III,p. 90.
Letter to the Monarchs
255
In the letter addressed to Negus, the Prophet had written that:
In the name of Allah, the Beneficent, the Merciful.
From Muhammad, the Messenger of Allah, to Negus, the great King of Abyssinia.
Peace be upon him who follows the guidance. To commence, Glory be to Allah
besides whom there is no God, the Sovereign, the Holy, the Peace, the Faithful, the
Protector. I bear witness that Jesus, the son of Mary, is the Spirit of God, and His
Word which He cast unto Mary, the Virgin, the good, the pure, so that she con¬
ceived Jesus. God created him from His Spirit and His breath as He Created Adam
by His hand and His breath. I call you to God, the Unique, without any associate,
and to His obedience and to follow me and to believe in that which came to me, for
I am the Messenger of God. I invite you and your men to the Great Lord. I have
accomplished my task and my admonitions, so receive my advice. Peace be upon
him who follows the guidance . 1 2
The letter 3 sent to Muqawqis, the Chief of the Copts of Egypt, read:
In the name of Allah, the Beneficent, the Merciful. From Muhammad, the Mes¬
senger of Allah, to Muqawqis, the Chief of the Copts.
Peace be upon him who follows the guidance. To commence, I call you to Islam
that you may find peace, and God will give you a twofold reward. If you reject,
then on you shall be the sin of your countrymen. O People of the Book! Come to
that which is common between us and you; that we will serve none but Allah, nor
associate aught with Him, nor take others for lords besides God. But if you turn
away, then say: Bear witness that we are Muslims . 4
WHO WERE THESE KINGS?
To appreciate the gravity and significance of the steps taken by the Apostle #
it is necessary to know Heraclius, Chosroes, Negus and Muqawqis, the extent
of their realms, and their prestige and splendour and might in the world of the
seventh century. Any one not well acquainted with the political history of the
time might take them as local suzerains, since many of them are found in every
country.
1 The original letter exists at Damascus (Muhammad Hamldullah, Muhammad Rasululldh . p. 216).
2 Tabaqdt I bn Sa c d, vol. Ill, pis-
3 The original letter of the Prophet $ to Muqawqis is exhibited in the Topkapi Museum at Istanbul
(Muhammad Hamidullah. Muhammad Rasulullah> p.216.
4 Mawahib Ladunniyah, vol. Ill, pp. 247-48-
25 6
PROPHET OF MERCY #
But, someone mindful of the political map of the world in the seventh cen¬
tury and the power and splendour of the ambitious monarchs who had divided
the world among themselves, would arrive at but one conclusion that only a
man sent by God on a mission would dare to summon the imperious autocrats
to put their trust in his aposdeship. Such a man had to have not the least doubt
in the success of his sacred task, nor a speck of fear in his heart. He had to pos¬
sess such a glowing conviction in the glory and majesty of God that the proudest
sovereign was to him not a whit more than an illusory puppet going through the
motions of grandeur. For all these reasons, it would be worthwhile to give a brief
sketch of the monarchs to whom the Prophet had sent his epistles.
Heraclius (610-611). The Byzantine Empire then calling itself “New Rome”,
had along with its Iranian counterpart kept a tight hand over the civilised world
for several hundred years. Its emperors ruled in direct succession to the Roman
Emperors over vast and populous lands in Europe, Asia and Africa. 1 The Empire
was enormously rich while its phenomenally efficient armies and navies had
compiled a successful military record.
Coming of a Greek family, Heraclius was born in Cappadocia but was
brought up in Carthage where his father was the Exarch of Africa. In his early
years he never made any allusion to his fire of genius, avarice for power or quali¬
ties of leadership. When Phocus killed the tyrant Emperor Maurice in 602 ad,
and usurped the throne, the Chosroes of Persia declared himself the avenger of
his former benefactor. The Byzantine Empire absorbed heavy losses as the Ira¬
nians reduced Antioch, Damascus, and Jerusalem and took away the True Cross
in triumph. Soon afterwards they entered Alexandria, and Egypt too was gone.
It seemed to be the end of the great Roman Empire in the East. 2
It was then that the secret emissaries of the Senate prevailed upon the Burch
of Africa to send his son from Carthage to Constantinople. Heraclius was
crowned in 610 ad, when the Empire, afflicted by famine and pestilence, was
incapable of resistance and without hope of relief against the enemy siege of the
capital. Heraclius spent the first few years of his reign beseeching the clemency
of the Persians and suing for peace, but in 621 ad he was suddenly awakened
from his sloth. This was the year in which the prediction of Roman Victory-
something most “distant in its accomplishment” 3 —was made in the Quran.
1 The extent of its boundaries have been given in chapter I under the subtitle “The Eastern Roman
Empire.”
2 E. Gibbon, 77 ie Decline and Fall of the Roman Empire, London, 1908, vol. V, pp. 70-72 and Irdn Ba
c Ahd Sasdniydn.
3 E. Gibbon, The Decline and Fall of the Roman Empire, vol. V, p. 74. Also see the Chapter “Romans in
the Qur'an” and the author's article: “Prediction of the Victory of Romans in the Qur’an.”
Letter to the Monarchs
25 7
Suddenly, displaying the courage of a hero, Heraclius exchanged his purple for
the simple garb of a penitent and warrior and decided to become the deliverer
of Christendom and restorer of the greatness of the Eastern Empire. He began a
great counter offensive and defeating the Persians on their own territory, carried
his victorious arms to the capital of the Iranian Empire. Amidst the glories of his
successful campaigns, Heraclius avenged the honour of Byzantium, crushed the
arms as well as the glory of Iranian Empire until it seemed to be nearing its end.
Heraclius returned to Constantinople in 625 ad and then, in 629 ad, marched in
triumph to Jerusalem to restore the True Cross to the Holy Sepulchre. The peo¬
ple went forth to meet the victor, with tears and thunderous applause, spreading
carpets and spraying aromatic herbs on his path. 1 The glorious event was cel¬
ebrated with a great tumult of public joy. While the Emperor triumphed at Jeru¬
salem, he was given the letter of the Apostle of God & inviting him to embrace
Islam. 2 By that time, Heraclius seems to have exhausted himself. He became the
“slave of sloth, of pleasure, or of superstition, the careless and impotent spectator
of the public calamities” 3 as he had been in the beginning until the new move¬
ment of Islam exploded out of Arabia and took away the very provinces Herac¬
lius had recaptured from the Persians. The boundaries of the Byzantine Empire
again shrank to Asia Minor and the coastal regions of the Mediterranean Sea
in Europe. The work of the Heraclius was undone, but he was decidedly one of
most extraordinary and inconsistent Emperors who assumed the charge of the
Byzantine Empire. Great were his exploits and adventurous campaigns and he
ruled the greatest empire of the day. In the vastness of his dominions, wealth
and military powers he could be compared only with Chosroes II, the Emperor
of Persia. Heraclius died at Constantinople in 641 ad and was buried there.
Chosroes II. Known as Khusro Parvez to the Arabs, was the fourth son of
Hormouz and the grandson of Chosroes I, Anushirvan the Just. The murder of
Hormouz in 590 ad was succeeded by enthronement of Chosroes II, but after
suffering a defeat at the hands of a rebel chief, Bahram, he had to solicit the pro¬
tection of Maurice, the Byzantine Emperor. The fugitive prince was helped by
Maurice with a powerful army which restored his kingdom after two fierce bat¬
tles on the banks of Zab and the confines of Mada’in. While the majesty of the
Persian Emperor was revived, his adopted father, Maurice, was killed by Phocas,
1 Path al-Bari, vol. I, p. 21. , ,
a The Apostle’s $ letter was sent to the ruler of Busra to be forwarded to Heraclius. but as the latter
was pre-occupied with the affairs of the State on return from War and Constantinople was far away, the
letter could no. be sen. to him earlier. Heraclius was also away from his capital to subdue a resurrection in
Armenia. Thus the letter reached him in Jerusalem in 629 ad.
3 E. Gibbon, The Decline and Fall of the Roman Empire, vol. V, p. 76
258
/
PROPHET OF MERCY $
who promoted himself to the vacant post. Chosroes II decided to avenge the
death of Maurice and invaded the Byzantine dominions in 604 ad. Chosroes
II continued to press his triumphant march to Constantinople, even after the
death of Phocas, rolling in the dust of all the Byzantine provinces, Syria, Egypt
and Asia Minor, in the rapid tide of his success. By 616 ad, Chosroes II had
reached the summit of his victorious campaign for he seemed to announce the
approaching dissolution of the Byzantine Empire. But his insolent demands at
last animated the dormant valour of Heraclius who put the Iranians to rout and
penetrated into the heart of Persia. Chosroes II had ultimately to leave his coun¬
try and seek refuge in some far off place and thus the quarrel between the two
Empires came to an end in 628 ad.
Chosroes II was, according to the unanimous verdict of historians, the great¬
est Emperor of Iran. In the East, his writ ran up to the north-western parts of
India. 1 During his rule the glory and magnificence of the royal court had sur¬
passed the limits of fancy. Iran was during this period, more than a match to any
country of the world in its ostentatious living, the luxury of its nobles and the
splendid workmanship of its artisans. Writing about the attainments of Chos¬
roes II, the noted Arab historian Tabari says:
Made of a sterner stuff, he was the most prudent and far-sighted Emperor of Per¬
sia. Deeds of valour, exploits of victory, abundance of wealth, the stroke of luck
and favourable circumstances had so amassed during his reign as never before. It
was for these reasons that he came to be known as Abrawiz (Parvez) which meant
victorious in Arabic . 2
In the arts of civilisation and innovations in the preparations of edibles and
drinks Iran was without any parallel. 3 In the manufacture of perfumes it had
attained perfection. The people had developed a taste for savoury preparation,
luscious liquors and the finest perfumes. Love of music had grown into a craze
which had stimulated its development in the reign of Chosroes II. He was so
fond of amassing wealth and artefacts that when his treasure was transferred
from an old building to a new one at Ctesiphon in 607-8 ad, it consisted of 460
million mithqals of gold. Which was worth 370 million gold sovereigns. In the
thirteenth year of his reign Chosroes II had 880 million mithqals of gold in his
exchequer.
The reign of Chosroes II lasted thirty seven years. His son Sherveh ascended
the throne after him.
1 Iran fi ‘Ahd Sasaniydn, p. 602.
2 Tarikh Tabari, vol. II, (Egypt), p. 137-
3 Ibid., p. 995 -
Letter to the Monarchs
259
Muqawqis: He was the Prefect as well as Patriarch of Alexandria acting as the
Governor of Egypt on behalf of the Byzantine Emperor. The Arab historians
normally mention him by his tide “Muqawqis” but his personal identity is hody
disputed. Abu Salih who wrote in the sixth century after hijrah (12 th century ad),
gives his name as Jurayj ibn Mina al-Muqawqis (which is a corruption of George,
son of Mina). Ibn Khaldun says that the then Muqawqis was a Copt while
al-Maqrlzi asserts that he was a Roman. When the Persians conquered Egypt
in 616 ad, the Byzantine Prefect and Patriarch was John the Almoner who fled
from Egypt to Cyprus and died there. George was appointed in his place as the
Archbishop of the Merkite church who remained in office from 621 ad till his
death in 630 ad. He is known to the Arab historians as Jurayj; they give the year
of his appointment as 621 ad. Alfred J. Butler is of the opinion that practically
all the Arab historians speak of a person by the tide of Muqawqis, appointed by
the Byzantine Emperor Heraclius after the recovery of Egypt from the Persians
who was both the Patriarch and Governor of Egypt. They have, therefore, identi¬
fied George as Muqawqis. But he also says that Muqawqis was only a tide of the
Patriarch since it was applied to the governor in the early Coptic manuscripts. 1 2
It is also possible that a Coptic Patriarch might have assumed the ecclesiastical
and political powers after the Persian conquest of Egypt. However, as the treaty
of peace between the Romans and the Persians was executed in the year 628 ad,
it is more probably that the letter of the Prophet would have been received
by the Patriarch of Egypt when he was more or less independent. This is why, it
appears, the Apostle $§■ addressed him as the Chief of the Copts.
Egypt was the most fertile dominion of the Byzantine Empire, far exceeding
other provinces in population as well as resources. It was also the granary of the
Byzantine capital. When c Amr ibn al- c As «$, entered Egypt at the head of the
conquering Arab forces, fourteen years after the Aposde ^ had sent his letter
to Muqawqis, he wrote to Caliph c Umar ibn al-Khattab ^ describing it thus:
“The country is exceedingly fertile and green. Its length covers a journey of one
month and its breadth is of about ten days. 1 A census of Egypt taken by Amr
ibn al-As i®, in 20 AH/640 ad to find out the number of persons on whom jizyah
could be levied showed that the population exceeded six million 3 of whom one
hundred thousand were Romans. Amr ibn al- c As & also wrote to the Caliph:
1 A. J. Butler: The Arab Conquest of Egypt, Appendix C, pp. 508 26.
2 An-Nujum az-Zahirah by Ibn Taghrl Bardl, vol. I.P 32. . ,
, See Art.'-Egypt- in Muhammad Farid Wajdfs Da M alMa'tnf alQarn a,- IsHnn. The Mte how
e*r.is doubtful about the population mentioned in view of the present population of Egypt and « growth
rate for it is not more than forty million at present.
260
PROPHET OF MERCY S§
“I have taken a city of which I can but say that it contains 4,000 palaces, 4,000
baths, 40,000 Jews and 400 theatres for the entertainment of the nobles* 1
Negus: Ethiopia is an ancient country in the eastern part of the Africa lying
on the coast of the Red Sea. It has been known as Abyssinia since the distant past.
Its boundaries, as they existed in the seventh century, are not easy to define now.
The kingdom of Abyssinia was also one of the oldest in the world. Jewish
sources suggest that the queen of Sheba was Abyssinian and her progeny by Sol¬
omon ^ had ruled the country ever since. Jews started migrating to the country
from the sixth century bc after the destruction of Solomon $ Temple, but by the
fourth century Christianity had become the dominant faith of the people. When
the Jewish monarch of Yemen persecuted the Christians of his land, Emperor
Justin I wrote to the Negus of Abyssinia to help the Christians. 2 The Negus of
Abyssinia is said to have complied by sending an army which captured Yemen in
525 ad, and retained the hold of Abyssinia over it for about fifty years. Abrahah
was the viceroy of Abyssinian King in Yemen who led an army to destroy the
House of God in Makkah whence came off the memorable event of c Am al-fil or
the year of the Elephant.
The capital of Abyssinia was at Axum. Being a sovereign state, it was neither
dependent nor a tributary to any alien power. Of course, as a Christian country,
it had friendly relations with Byzantium which was then regarded as the “pro¬
tector” of Christendom. The Byzantine Emperor respected the independence of
Abyssinia for Justinian had sent his ambassador, Julian by name, to the court of
Axum. 3
De Lacy O’Leary writes in Arabia before Mohammad that “from 522 to the
rise of Islam the Abyssinians controlled the southern end of the Red Sea and the
trade with Africa, perhaps that with India as well ” 4 5
The official title of the King of Abyssinia was Nagusa Nagashi or King of
Kings of Ethiopia, 3 but the name of the King to whom the Apostle $§■ sent his
letter inviting him to embrace Islam has been variously mentioned in differ¬
ent sources. However, we have before us two kings of Abyssinia; one of these is
the king during whose reign the Muslims migrated from Makkah to Abyssinia
under the leadership of Ja c far ibn Abi Talib in the fifth year of the apostleship
of Muhammad but it is highly improbable that the Apostle wrote any let¬
ter to the Negus at that time. The circumstances in which the Prophet # was in
1 Husn al-Muhadarah by Suyutl.
2 De Lacy O ‘Leary, Arabia before Mohammad , London, 1927, p. 119.
3 A. H. M. /ones and Elizabeth Monroe, A History of Abyssinia, Oxford, 1935, p. 32.
4 Ibid., p-120.
5 Ibid., p. 63.
Letter to the Monarchs
261
at Makkah were unfavourable for addressing such a letter to any potentate, and,
in any case, it was neither an appropriate time for inviting any noble or king of a
foreign land to accept Islam, nor had he sent any such letter to any foreign dig¬
nitary, according to the Hadith. All that the Hadith suggest is that the Apostle ^
had requested the then Negus to afford protection to the Muslims in his country
for they were being severely persecuted by the Quraysh. Similarly, the writings
of Ibn Hisham and others imply that the Negus had admitted the truth of divine
revelation and accepted that Jesus ^ son of Mary was a Prophet and word of
God cast by Him into Mary.
In so far as the Negus to whom the Apostle !§■ had sent his letter is concerned,
according to Ibn Kathlr he was the king who succeeded the Negus who had given
asylum to Ja c far ibn Abi Talib Ibn Kathlr holds that the letter inviting him
along with other monarchs to accept Islam was written to the Negus before the
conquest of Makkah. Ibn Kathlr s view seems preferable for this second Negus
% accepted Islam, and of whose death the Prophet informed the Muslims
and for whom he prayed for salvation. WaqidI and some other biographers of
the Prophet have stated that the Prophet ^ had prayed for the Negus && on
return from Tabuk in Rajab 9 ah. 1 The circumstances of the event suggest that
WaqidI is correct in holding this view and in its dating.
REACTION OF THE MONARCHS
Heraclius, the Negus and Muqawqis received the letters from the Apostle #
with due respect and each gave a courteous reply. The Negus and Muqawqis
showed the highest regard to the envoys and the latter even sent some gifts to
the Apostle #. These included two slave-girls, one of whom was Mariyah who
gave birth to the Apostles ^ son Ibrahim
Chosroes II was indignant, he tore the letter into pieces, saying, "My slave
dares to write me thus!” When his reply was conveyed to the Prophet ^ he said,
“Even so shall God shatter his kingdom to pieces. 2
Chosroes II wrote to Badhan, who was his governor in Yemen, to have the
Apostle # sent to him in Ctesiphon. Badhan deputed Babwayh to tell the Apos¬
tle # what Chosroes II had written to him and that he had come to take him to
the King. But when Babwayh came to Madinah, the Aposde # told him, God
has given Sherveh power over his father and he has killed Chosroes II.
The prophecy of the Aposde $ came true exactly in the way foretold by him.
1 Sahih Muslim, vol. V, p. 166.
m m I *
2 Tabari, vol. Ill, pp. 90-91.
262
PROPHET OF MERCY #
Chosroes’ son Qubadh had by then deposed his father and seized the throne
under the title of Sherveh. Chosroes II was murdered in March 628 ad, and
with him ended the glory of the four hundred year old house of the Sasanids,
Sherveh enjoyed only six months of the fruits of his crime, and in the space of
four years the regal title was transferred to ten sovereigns, in quick succession,
until the exhausted monarchy was assumed by Yazdagird III. He was the last
Persian Emperor for he was soon to flee for his life before the advancing arms
of the Muslims. And thus was realised the Prophets ^ prophecy within eight
years of his pronouncement. 1 The Apostle had also said, “No more Chosroes
after Chosroes dies.” 2 This portion of the prediction also came to pass with the
fall of Yazdagird III.
In a few years the whole of Persia would lie at the feet of the Muslims. The
bulk of the population were to adopt Islam and there would be born in Persia
men with such a lambent flame of intellect that proved true, word by word, what
the Apostle had once remarked: “If knowledge were to be found in Pleiades,
some of the sons of Persia would attain it.” 3
HERACLIUS AND ABU SUFYAN
Heraclius decided to satisfy himself about the contents of the Apostle’s ^ let¬
ter. He ordered the search for a man from Arabia who could tell him about the
Prophet Abu Sufyan happened to be there on a business trip and so he
was brought before him. The questions that Heraclius asked on this occasion
show his deep insight into the scripture and the teachings of the prophets of
yore and that he knew how and when God sends them and the way they are
usually treated by their people. Abu Sufyan too, acted like a true Arab for he
considered it below his dignity to tell the Emperor anything but the truth.
The conversation between Heraclius and Abu Sufyan is significant enough to
be quoted here in Extenso.
Heraclius: Tell me of his lineage.
Abu Sufyan: He comes of the best lineage.
Heraclius: Did anybody before him make the claim he does?
Abu Sufyan: No.
Heraclius; Has there been any king in his family.
Sufyan: No.
1 See “The last days of the Sasanid Empire" in Irdn ba Ahd Sasdniyan
2. Ibn Kathir ,vol. III. p. 513 and MusHm.
3 Musnad Imam Ahmad, vol. II, p. 399.
Letter to the Monarchs 263
Heraclius: Who have followed him? Are they the poor and the weak or the
nobles?
AbQ Sufyan: They are all poor and weak.
Heraclius: Are his followers increasing or deserting him?
Abu Sufyan: Their numbers are growing.
Heraclius: Do those who enter his religion despise and leave him?
Abu Sufyan: No.
Heraclius: Did you find him telling lies before he made the claim?
Abu Sufyan: No.
Heraclius: Did he ever break the word given by him?
AbO Sufyan: Not as yet, but we have to see what he does in future.
Heraclius: Did you ever fight against him?
Abu Sufyan: Yes.
Heraclius: What was the result?
Aba Sufyan: The fortunes have varied, sometimes in our favour, sometimes
in his.
Heraclius: What is it that he teaches?
Abu Sufyan: He asks us to worship One God, and not to associate aught with
Him; to offer prayers; to be virtuous; to speak the truth; and to be kind to kins¬
men.
Heraclius then asked the interpreter to tell Abu Sufyan: “I asked you about
his lineage and you replied that it was the noblest among you. Prophets always
come from the best lineage. I asked you if any man in his family had made a
similar claim and your reply was "No” If anybody had made a claim to apostle-
ship in his family, I would have thought that he was imitating him. Then I asked
if there had been a king in his family, and you said “No.” Had it been so, I would
have surmised that he was trying to recover his lost kingdom. And I enquired
if you knew him to be untruthful before making the claim, and you said “No.” I
know that it is not possible for a man to be truthful to the people but to mince
the truth in regard to God. Then I asked you if his followers were drawn from
the people of rank and distinction or if they were the poor and the weak, and
you replied that they were humble and meek. Prophets are always followed by
the humble and poor in the beginning. And I asked if his followers were increas¬
ing and you said that they were gaining in numbers. Faith is always like that for
it goes on increasing until it is triumphant. Then I asked if anybody had turned
away from him and rejected his faith and your reply was “No.” Faith, once settled
in the heart, never leaves it. And then I asked if he ever broke his word and you
said “No ” Prophets never break their promises. Then I asked about his teachings
and you told me that he asked you to worship One God; to associate aught with
264
PROPHET OF MERCY f
Him; bade you to turn away from the idols and to speak the truth; and to be
virtuous and to glorify the Lord. Now, if you have told me the truth about him
he will conquer the ground that is beneath my feet. I knew that a prophet was
about to be born but I had never thought that he would come from Arabia. If it
had been possible I would have called upon him, and if I had been with him, I
would have washed his feet
Heraclius summoned his chiefs and courtiers and got the doors of his cham¬
ber closed upon them. Then, turning to them he said, “You Chiefs of Rome! If
you desire safety and guidance so that your kingdom shall be firmly established,
then follow the Arabian Prophet.” Whereupon they all started off but found the
doors closed. When Heraclius saw them getting sore, he despaired of their con¬
version; so he ordered them to be brought back. He said, “What I said before
was to test your constancy and faith and I am now satisfied of your firmness
and devotion” The courtiers lowered their heads and were pleased to hear him
speaking thus.
Heraclius lost the golden opportunity: he preferred his kingdom over the
eternal truth. And, in consequence, he lost even his kingdom after a few years
during the time of Caliph c Umar
WHO WERE THE ARiSIYYIN?
Arisiyyin or Yarisyyin was the word the Apostle used in his letter to Heraclius. No
other letter written to any other Arab or non-Arab king and potentate contains
the word whose significance is disputed by the scholars of hadith and lexicogra¬
phers. According to one version it is the plural of Arisi which means the servants
and the peasants . 1 2
Ibn Manzur makes it out as a synonym for cultivators in the Lisan al-Arab
and cites ThaTab as the authority for this view. He also quotes Ibn al- c ArabI in
his support but, at the same time, he adduces a quotation from Abu 'Ubaydah
to show that the word also means the chief or the elder who is obeyed or whose
orders are carried out . 1
Now the question arises that if Arisiyyin means peasants, it should have been
employed to denote the subjects of Chosroes rather than the population of Byz¬
antine Empire. The class of cultivators was by far more numerous under the Per¬
sian Empire and formed the chief source of its revenues. Ibn Manzur has cited
Azhari who says, The people of Iraq who followed the religion of Chosroes
were peasants and countrymen. The Romans were artisans and craftsmen and,
1 Sec Nawawis Commentary on Muslim, and Majma Bihar al-Anwar by Muhammad PatnI.
2 Lis Art al-Arab, see “Aris.”
Letter to the Monarchs
265
therefore, they nicknamed the Magians the arisin which meant that they were
peasants. Arabs also used to call the Persians fallahm or the peasants .” 1
Arisin has also been interpreted as denoting Arians or the followers of Arius
(280-336) who was the founder of a well-known Christian sect. The doctrine of
Arius hovered for a long time between acceptance and rejection as the official
creed of the Byzantine Empire, it upheld the Unity of God and denied the con-
substantiality of the Son with the Father. In other words Arianism maintained a
complete distinction between the Creator and the creature, and subordiancy of
the latter. In short, Arius held that the characteristics of the One and Only God
are solitude and eternity and He puts forth nothing on the earth from His own
substance. God brought into being an independent substance as the instrument
by which all things were created. This being is termed according to Arius, Wis¬
dom, Son, Image, Word, etc. in the scripture. The Son is not truly God, but is only
the so-called Word and Wisdom. Like all rational beings, the Son is endowed
with free will. He is not absolute but only a relative, he is Knowledge of the
Father. 2
James Mackinon writes in his book From Christ to Constantine :
Arius insisted that God alone is primeval, eternal and infinite; naught is consub-
stantial with Him. He it is who brought the Son into^existence and, therefore, the
Son is not eternal. God was not Father always; a time was there when the Son did
not exist at all. The Son has an independent substance not shared by God for the
Son is susceptible to change and contingencies. He cannot, therefore, be called
God although he has perfection in his being. At any rate, He is a perfect being . 3
The Church of Alexandria had, by the fourth century, come round to hold the
view that the Father and Son were identical in nature, and that the Son was equal
to, independent of, and contemporaneous with the Father. Arius, the presbyter
of the district of Baucalis, disputed this view and was condemned by a local
synod which met at Alexandria in 321 ad. Arius left Alexandria but the contro¬
versy between him and Bishop Alexander continued to be fought out not only
among churchmen and thinkers but in the barbershops and among the long¬
shoremen. After trying hard to stay out of the quarrel, and urging the bishops
to stop discussing it, Constantine realised that it needed to be settled, but he did
not succeed in his effort. In 325 ad he summoned the first council of the whole
of the church—a council called ecumenical, at Nicaea, across the straits from
Constantinople, which was attended by 2,030 bishops. Constantine was disposed
1 Lisan al-‘Arab, see Ars.
2 Encyclopedia of Religion and Ethics, vol. I, Art. “Arianism” p. 777 -
/ r , ^ . t „ n Hnn 1016 (rendered from the Urdu translation).
3 James Mackinon, From Jesus to Constantine. Lon , 93 >
266
PROPHET OF MERCY 0
to the divinity of Christ, as God the Son, and he gave his decision in its favour
although a large majority of the bishops favoured the doctrine of Arius. Only
326 bishops are reported to have cast their votes in favour of the view held by the
King. Arius was banished to Illyricum, his writings were burnt and their posses¬
sion was declared a crime. But the decree of Nicaea did not dispose of Arianism.
At last Constantine himself wavered; the ban placed on Arianism was lifted.
Athanasius succeeded Alexander, the bitterest opponent of Arius, but he was
exiled and Arius returned to Alexandria. He was recalled by Constantine who
ordered him to be restored; in fact, Constantine was about to accept Arianism as
the official creed or the realm but Arius died suddenly. 1 2
In his History of Conflict between Religion and Science John William Draper
says that in the fourth century alone there were thirteen councils averse to Arius,
fifteen in his favour, and seventeen for the semi-Arians: in all forty-five . 1
The formulation of One God in three persons was, in point of fact, not sol¬
idly established in Christian life and its profession of faith prior to the end of
the fourth century. The mystery of Trinitarianism was truly unravelled by the
second half of the nineteenth century when Biblical theologians came round to
acknowledge that when “one does speak of an unqualified Trinitarianism, one
has moved from the period of Christian origins to, say, the last quarter of the
fourth century. It was only then that what might be called the definitive Trini¬
tarian dogma: ‘One God in three persons/ became thoroughly assimilated into
Christian life and thought.” 3
The Nicene dogma of the Trinity violated the plain and simple teachings
of Christ. Both competed, for a long time, to possess the minds of the people.
A large number of Christians, especially in the eastern parts of the Byzantine
Empire, continued to deem the Arian doctrine as the trustworthy dogma of faith
until Theaosodius the Great (346-395) summoned yet another council of the
bishops at Constantinople which finally set its seal on the divinity of Christ or
unity in the Trinity of Godhead. Arianism was thereafter made a capital offence
and suppressed ruthlessly. Arians went underground but traces of Arianism
remained in Christendom for a couple of centuries after the Council of Nicaea.
The word arislyyin used in the Apostle’s letter to Heraclius can, therefore, be
reasonably deemed to stand for Arians since Heraclius was himself faithful to
the dogma of Arius which approached nearest to the Unity of God among the
Christians.
p. 205.
1 Encyclopedia of Religion and Ethics, art. “Arianism.”
2 J. W. Draper, History of Conflict between Religion and Science, London (1910),
3 The New Catholic Encyclopedia (1967), art. “The Holy Trinity", vol. 14, p. 295 .
Letter to the Monarchs
267
Strange to say, but some of the learned scholars of the earliest times have
also favoured this interpretation of the word in question, as, for example, Imam
Tahawi (d. 321 ah) writes in Mushkil al-Athar:
s ° me of the knowledgeable scholars say that a sect among the courtiers of Hera-
clius, known as arisin, believed in monotheism and the created nature of Christ.
They did not accept what the Christians say about the divinity of Christ. They
relied upon the Gospels and acted on its commandments, but the Christians dis¬
puted their faith. If that be so, the sect could be called arasiyin or arisin, as known
to the scholars of Traditions ” 1 2
Nawawi (d. 676 ah), the commentator of the Sahih Muslim, has also expressed a
similar opinion in this regard. He says:
Others say that they were the Jews and Christians who followed Abdullah
ibn Aris. 1
LETTERS TO THE ARAB POTENTATE
The Prophet also sent letters to Mundhir ibn Sawa, ruler of Bahrayn ; 3 Jayfar
ibn al-Julanda, and Abd ibn al-Julanda 4 Azdi, rulers of Oman; Hawdhah ibn
‘All, the ruler of al-Yamamah 5 and Harith ibn Shammar al-Ghassani, Mundhir
ibn Sawa and the two sons of al-Julanda, Jayfar and Abd ^ embraced Islam.
Hawdhah ibn All wrote back to say that he would accept Islam provided he was
allowed to share the dominion with the Muslims. The Apostle $ turned down
his request and he died soon thereafter.
1 Mushkil al-Athar, vol. II, p. 399.
2 Nawawi appears to be mistaken in holding Abdullah ibn Aris as the founder of the sect, but he
wrote at a time when Arians had been completely suppressed and hardly any reliable information about
them was available. In any case, Arius was not an Arab and could not have had an Arabic Name. (Nawawi,
Sharh Muslim, vol. II, p. 98).
3 Bahrayn forms part of Najd and is now known as al-Ahsa’. The party sent under Abu ‘Ubaydah to
raid the coast was dispatched to this region where it found a whale from the sea. The traditions refer to
this region as al-Bahrayn. The name is now applied to another region, a Sheikhdom on the coast of Persian
Gulf. The tribes inhabiting the region belonged to Banu Abd al-Qays, Bakr ibn WaTl and Banu Tamim.
When the letter was written the ruler of the area was Mundhir ibn Sawa, the Chief of Banu Tamim.
4 Al-Julanda was not the name of any person but a title meaning Chief or the religious leader in the
dialect of Oman. Jayfar, being the eldest brother, was then the Chief of Oman.
5 Hawdhah ibn ‘All al-Hanafi was the King of Yamamah, who professed Christianity. Sallt ibn Amr
was commissioned to deliver the Prophet's letter to him. Yamamah was then a vast te 6 i°n between Bahrayn.
to the east, and Hijaz. to the west. Banu Hanifah were settled in this region. Musaylamah belonged to the,
tribe, who was nicknamed Kadhdhab or the liar after he made a claim to apostleship.
i6
The Expedition to Khaybar
The Divine Reward
A llah had promised a great reward to all those who had sworn allegiance
Ll to the Apostle at Hudaybiyyah which was known as Bay c at Ridwan or
-A A- the oath of paradise. For they had submitted to the will of God and His
Apostle H in that hour of crisis, Allah foretold them of the coming victory as
well as the booty they were to win shortly.
Allah was well pleased with the believers when they swore allegiance unto
you beneath the tree; and He knew what was in their hearts, and He sent down
peace of reassurance on them, and has rewarded them with a near victory. And
much booty that they will capture. Allah is ever Mighty, Wise. 1
The conquest of Khaybar was to serve as a prelude to the subsequent victo¬
ries that followed in its train. Khaybar was a Jewish colony 2 comprising several
citadels, some of which were built on the tops of hills and were virtually impreg¬
nable. It was thus the last but most formidable Jewish stronghold in Arabia. Anx¬
ious to punish the Muslims for what had happened to their brothers in Madinah,
the Jews of Khaybar were ever willing to spend their wealth for stirring up the
neighbouring Arab tribes to wage war against the Prophet
At the time when the expedition to Khaybar was undertaken, the Jews of
1 Qur’an 48:18-19.
2 The forts of Na‘im, Qamus and Ash-Shiqq were some of the famous forts of Khaybar. Y 5 qubi says
that Khaybar then had 25,000 able-bodied warriors, (vol. 2,p. 56. cited from Mujib Ullah Nadwi, §ahdbah
waTdbtin, Azamgarh).
269
270
PROPHET OF MERCY #
that locality were in league with the tribe of Ghatafan with whom they were
hatching up a plot against the Muslims. 1 The Prophet ^ had thus a reason to
act against the Jews of Khaybar. He decided that the time had come to get rid
of their intrigues once for all so that he might be able to divert his attention
to other pressing affairs. Khaybar was situated at a distance of 70 miles to the
north-east of Madlnah.
THE APOSTLE LEADS THE ARMY
After his return from Hudaybiyyah the Apostle H stayed in Madlnah during
DhuT-Hijjah and a part of the month of Muharram. Thereafter he marched off
to Khaybar, it was the seventh year of the Hijrl calendar.
One of the companions of the Prophet, c Amir ibn al-Akwa c by name,
accompanied the Apostle on this expedition. He recited the verses given here
while he rode with the army.
Wed have not been guided, but for Allah,
Nor given alms, nor chanted Gloria,
We are the people, when attacked
Or treated unjustly, we resist.
Send down Sakinah upon us,
Against the enemy make us firm. 2
The combatants who marched against Khaybar numbered 1,400 including 200
cavalry; all those who had lagged behind on the occasion of Hudaybiyyah were
refused permission to go on this expedition. Twenty women also went along
with the force so as to look after the sick and the wounded as well as to prepare
food for the men.
The Apostle ^ halted at ar-Rajf, a wadi between Khaybar and the Ghatafan
so as to cut the communications between the two allies. The Jews had other con¬
federate tribes as well but the Prophet s <§■ halt at ar-Raji c forced all of them to
remain in their homes instead of trying to reinforce them. The road to Khaybar
was thus left open to the Apostle
x With the Jews straining every nerve to bring about the destruction of Muslims, as Montgomery
Watt says in his Book, Muhammad; Prophet and Statesman (p. 189), the action against Khaybar could not
have been postponed any longer. Montgomery writes: “The Jews of Khaybar, especially the leaders of the
dan of an-Nadlr exiled form Madlnah, were still incensed at Muhammad. They made lavish, though no
doubt judicious, use of their wealth to induce the neighbouring tribes to take up arms against the Muslims.
This was a straightforward reason for attacking Khaybar ”
z Ibn Kathir, vol. Ill, pp. 344 “ 45 » Muslim: Gazwah Khaybar.
271
The Expedition to Khaybar
The Apostle # ordered that food for the army be found but nothing except
parched corn was available > When the Apostle * approached Khaybar, he raised
his hands to pray to God for the conquest of the colony and sought the Lords
refuge from the evil of its people. The Apostle ^ would never launch offensive
attacks during night but would delay them till the crack of dawn and if the call for
prayer was given, he would first perform the prayer. Here, too, he passed the night
and gave orders to march ahead before the call for prayer was given. The Muslims
met the workers of Khaybar coming out with spades and baskets. As soon as they
saw the Apostle # and the army, they turned on their heels shouting,
“Muhammad and his force” The Apostle # said, “God is Great. Khaybar is
destroyed. When we fall upon a people the morning is bad for those who have
already been warned .” 1 2
THE VICTORIOUS COMMANDER
The Apostle came at the forts and started overpowering them one by one.
Marhab, the well-known Jewish warlord, held one of these citadels. It was a forti¬
fied stronghold at which the initial drives did not meet with success while ‘All
was suffering from ophthalmia. After a few unsuccessful charges, the Apostle $
said, “Tomorrow I will give the standard to a man who loves Allah and His Apos¬
tle and he will conquer the fort ” Every companion waited in suspense, hoping
to get the standard. The Apostle summoned c Ali <$, applied his spittle to ‘All’s
eyes and prayed for his success. ‘Alls eyes were cured in no time; he was then
given the standard 3 4 and told to fight the Jews until he prevailed over them. The
Prophet said to ‘All #>, “Go ahead and surround them. First invite them to
accept Islam and explain the obligations they owe to God. I swear to God that if
even one man is guided to the right path through you, this would be better for
you than the red camels (which were considered of great value). *
c ALl FACES THE JEWISH WARRIOR
When 'All & came near the fort. Marhab the Jew came out on his horse pro¬
tected by armour and shield, reciting a poem about his valour. ‘All dashed
out against Marhab and both fell upon each other swinging their scimitars. ‘All s
sword was first to plunge into Marhab, running through his helmet and head
1 Ibn Kathir, vol. Ill, pp. 345-46, Bukhari: Gazwah Khaybar.
2 Ibn Hishdm, vol. Ill, pp. 229-30.
3 Bukhari and Muslim: Gazwah Khaybar.
4 Bukhari: Gazwah Khaybar; Muslim and Nasa 1.
272 PROPHET OF MERCY
until his face was divided into two equal parts. c AlI was at last successful in
bringing down the fort . 1
Muhammad ibn Maslamah fought bravely at Khaybar and killed a num¬
ber of well-known Jewish warriors.
AN EASY REWARD
The slave of a Jew of Khaybar had been hired to watch over the flocks of his
master. When he saw the Jews taking up arms to give fight to the Muslims, he
asked. “Why do you go?” The Jews replied that they were going to fight the man
who had laid a claim to Prophethood. The slaves curiosity brought him to the
Prophet ^ whom he asked about the faith that he preached. The Apostle
replied, “I call you to Islam, that is, you bear witness that there is no deity save
God and that I am the Apostle of God, and you serve none other than God.”
“If I bear witness as you say,” asked the slave, “and have faith in God, what
shall I get in return?”
The Apostle replied, “If you die with faith, you will enter Paradise.”
The slave accepted Islam and then asked the Apostle H*, “What should I
do with this flock? I hold it in trust.”
The Apostle $ told him to abandon the goats in the field near the fort and
God would cause them to reach their owner. The man did as he had been told
and the goats did find their way back to their master. The Jew also came to know
that his slave has gone over to the Muslims.
Before the encounter started between the Muslims and the Jews, the Prophet
urged his men to fight for the sake of God. The slave also advanced with the
Muslims and was killed in the battlefield. When his dead body was brought back
by the Muslims the Apostle $ cast a glance at him and turning to his compan¬
ions, said, "Allah blessed this man 4$ and brought him to Khaybar. I saw two
houris standing by his side although he never prostrated to God ” 2
I DID NOT COME TO YOU FOR IT
A Bedouin came to the Apostle ^ and after accepting Islam expressed his wish
to accompany him in the expedition. The Apostle & asked some of his Compan¬
ions to take care of him ^ and see to his needs. When the Muslims captured
1 The encounter between All and Marhab has been reported by different authorities. Ibn Hisham
relates that Marhab was in fact killed by Muhammad ibn Salamah (vol.II, pp.333-334). However, the
majority opinion is that he was killed by ‘Ali (see Tabari, p.1579 and Muslim , hadith number 1807).
2 Zadal-Matid, vol. I,p. 393 -
The Expedition to Khayhar
273
one of the forts and won a large booty, the man had taken out a herd of cattle
for grazing. The spoil was distributed among the combatants, and the share of
the Bedouin was also apportioned. When he was given his share, he took it to
the Apostle s§ and asked, “What is it?” The Apostle # explained that it was his
share of the booty of war, but he said, I didn’t come to you for it.” Then pointing
to his throat he continued, I followed you in the hope that I would be hit by an
arrow here and would go to paradise. The Apostle replied, “If you desire it so,
God will do likewise.”
Then, in a subsequent battle at Khaybar the dead body of the Bedouin was
found among those killed in the encounter. The Apostle ^ asked, “Is it the
same man? When the Companions replied in the affirmative, the Apostle
remarked, “He was true to God and God made his wish come true.” The Apostle
f^| shrouded his corpse ^ with his own mantle and recited the funeral service
for him. Thereafter, he said, “O Allah, Your servant had come to emigrate in Your
way and was killed for Your sake. I bear witness to it .” 1
The people of Khaybar were besieged in their forts which began to fall one by
one. The Jews, unable to stand the siege any longer, asked for the terms of peace.
The Apostle ^ wanted to banish them from Khaybar, but they requested to be
allowed to live in their homes and to cultivate the fields. They pleaded that they
were better farmers and knew more about it than others. The Apostle did not
want his Companions to till the soil since it would have required them to settle
there and become occupied with farming the fields. He, therefore, allowed the
Jews to retain their farms and houses on the condition that the Muslims would
get half of the produce of their fields and groves. Another condition imposed
was that the Apostle # could abrogate the agreement unilaterally . 2
The Apostle ^ would send Abdullah ibn Rawahah who would divide
the produce into two equal parts, and then ask the Jews to choose one of them.
The Jews often remarked on his even-handed justice: This is that on which the
heavens and the earth stand . 3
RELIGIOUS TOLERANCE
The booty carried off by the Muslims in the battle of Khaybar included various
copies of the Jewish scripture. The Jews requested the Prophet # for them and
he ordered that they be returned to them . 4
1 Zad al-Ma‘ad, vol. I, p. 394 -
2 Zad al-MJad, vol. I, pp. 394 - 95 - For details see Sunan Abu Dawud.
3 Baladhari: Futuh al-Buldan, Leiden, 1886, p. 34 -
4 Tarikh al-Khamis, vol II, p. 60.
274
PROPHET OF MERCY #
A Jewish scholar. Dr. Israel Welphenson, reviewing the conquest of Khaybar,
refers to the magnanimous treatment of the Jews by the Apostle $&■ in these
words:
The event shows what a high regard the Prophet had for their scriptures. His toler¬
ant and considerate behaviour impressed the Jews who could never forget that the
Prophet did nothing which trifled with their sacred scriptures. The Jews knew the
conduct of the Romans when they captured Jerusalem in 70 bc, they had burnt
their scriptures and trampled them underfoot. The fanatic Christians persecuting
the Jews of Spain had likewise consigned their scriptures to fire. This is the great
difference we find between these conquerors and the Prophet of Islam . 1
ARRIVAL OF JA C FAR IBN ABI TALIB
Ja'far ibn Abl Talib, the cousin of the Apostle $ and other emigrants returned
from Abyssinia while the Prophet ^ was still at Khaybar. The Apostle ^ was
so pleased to see him that he kissed fa c far ^ on the forehead and said, “By God,
I don’t know which gives me the greater pleasure—the conquest of Khaybar or
the arrival of Ja £ far !” 2
ANOTHER CONSPIRACY
It was during the Khaybar expedition that an attempt was made to poison the
Apostle Zaynab bint al-Harith, a jewess and the wife of Sallam ibn Mishkam
presented a roast lamb to the Apostle having first enquired which joint he
preferred. On coming to know that the Apostle <§ relished the shoulder she
concentrated the poison on it and brought it to the Apostle *j|. The Prophet ^
tasted a morsel and quickly spat it out for he immediately came to know that it
was poisoned.
The Apostle # summoned the Jews and enquired from them, “Will you be
truthful, if I ask something of you?” They said, “Yes.” The Apostle ^ again asked
them. “Did you poison the lamb?” When they again replied in the affirmative,
the Apostle ^ enquired what had made them to do that. They replied, “We
thought that if you were a pretender, we would get rid of you but if you were
really a prophet, the poison would be ineffective” Zaynab bint al-Harith was
then brought before the Apostle She confessed her guilt, saying, “I wanted to
kill you. The Prophet ^ replied. God would not allow you to gain power over
1 Tdrikh al- Yahudfi Bilad al-’Arab fi ‘l-Jahiliyyah wa Sadr al-Islam p. 170
2 Zad al-Ma c ad, vol. I, p. 397 -
The Expedition to Khaybar
*75
me. Some of the Companions asked for permission to punish the woman
for her crime, but the Apostle # forbade them. Zaynab was set free but when
Bishr ton al-Bara’ who had eaten from the roast lamb with the Apostle $
died a painful death Zaynab was slain.*
EFFECT OF THE CONQUEST OF KHAYBAR
The glorious victory won by the Muslims at Khaybar was of far-reaching impor¬
tance, especially for the tribes that had still not accepted Islam. They were aware
of the wealth and prowess of the Jews of Khaybar, their impregnable strongholds
and valour of the well-known warriors like Marhab and Harith Abu Zaynab.
They deemed its capture to be virtually impossible but their estimate of the nas¬
cent power of Madinah had proved all in the wrong. They now knew that the
Muslim arms were overwhelming.
Discussing the effect of the victory gained at Khaybar on the subsequent his¬
tory of Islam. Dr. Israel Welphenson says:
There is not the least doubt that the conquest of Khaybar occupies an important
place in the history of the subsequent conquests of Islam. All the Arab tribes were
anxiously watching for the outcome of the sabre rattling between the Ansar and
the Jews. The enemies of the Prophet spread over many cities and the Bedouins
had pinned their hopes upon this battle . 1 2
THE SPOILS OF KHAYBAR
*
Having finished with Khaybar, the Prophet # directed his attention to Fadak 3
which was the principal town, fertile and populous, with strong fortifications in
the northern part of Hijaz . 4 The Jews of Fadak sent an offer of peace to the Apos¬
tle on the condition that they should be allowed to keep half of their produce.
The terms were acceptable to the Apostle ^ who would spend the income from
Fadak on the welfare of the Muslims . 5
The Apostle ^ then moved on with the army to the Wadi al-Qura, a col-
1 Zad al-Ma'ad, vol. I, p.398, also related by Bukhari.
2 Tdrikh al- Yahudfi Bildd alArab fi ‘l-Jahiliyyah wa Sadr al-lsldm, p. 162.
3 The population of Fadak consisted of Jews belonging to BanQ Murrah and Banu Sa d ibn Bakr
(Nihayat al-'Arab,vo\. XVII. p. 209).
4 Ibn Hishdm, vol. II, p. 368.
6 WJdi ’ 1 -Qura was a valley with a large number of villages and towns, populated by Arab and Jewish
tribes. It had fertile land with numerous wells and springs.
276 PROPHET OF MERCY #
ony founded by Jews during the pre-Islamic period that lay midway between
Khaybar and Tayma’. It had become a flourishing town with the settlement of a
number of Arab tribes also. The Apostle $§■ invited the Arabs of WadH-Qura to
accept Islam. He told them that if they acceded to Islam, their life and property
would be safe and they would have a goodly return from the Lord.
The Jews decided to fight but a heroic assault led by az-Zubayr ibn al- c Awwam
brought them to surrender the very next day. A great deal of property fell
into the hands of the Muslims. The Prophet $ distributed the spoils among his
troops but left the groves of date-palms to the Jews.
When the Jews of Tayma’ 1 learned of the fall of Khaybar, Fadak and Wadi
al-Qura and the terms on which they had made peace with the Apostle and
they hastened to send him an offer of peace. The Prophet ^ accepted their pro¬
posal and allowed them to retain possession of their land and property. Thereaf¬
ter the Apostle ^ returned to Madinah. 2
MAGNANIMITY OF THE MUHAJIRfN
The Ansar of Madlnah had shared their possessions with the emigrants when
they had come from Makkah. Now, well provided with the spoils of Khaybar, the
Muhajirln returned the property that their Ansar brethren had earlier shared
with them. Umm Sulaym the mother of Anas ibn Malik had presented
a few date palm trees to the Apostle who had given out these to his freed
slave-woman Umm Ayman After the Apostle $|> got the groves of Fadak, he
returned the date-palm trees of Umm Sulaym to her and compensated Umm
Ayman ^ with ten trees of Fadak for every date-palm given earlier to her. 3
The Apostle ^ sent forth a number of raiding parties under eminent Com¬
panions against some of the contumacious desert tribes. Some of these detach¬
ments had to fight them while others returned without any contest. 4
THE MISSED PILGRIMAGE
The following year, in 7 ah, the Apostle and his followers took the road to Mak-
kah to perform the lesser pilgrimage missed by them earlier. Quraysh thought it
best to lock their houses and retire to the heights of Jabl Qu f ayqi c an overlooking
1 Tayma’ is farther away from Wadi al-Qura, in the north near the confines of Syria. The noted Jewish
poet, Samaw’al ibn ‘Adiya’ lived here in a castle called al-Ablaq al-Fard.
2 Zad al-Maad, vol. I, p. 405.
3 Ibid., p.406.
4 Zad al-Maad, vol. I,pp. 409-410.
The Expedition to Khaybar
2 ]77
the valley. 1 The Apostle # stayed for three days in the holy city and made the
circuit of the holy house. Referring to the joyous event, the Qur’an says:
Allah hath fulfilled the vision 1 for his Messenger, in truth. You shall indeed enter
the Inviolable Place of Worship, if Allah will, secure, [your hair] shaven and cut,
unfearing. But He knows that which you know not, and has given you a near vic¬
tory beforehand . 3
RIGHTS OF WOMEN RESTORED
Islam had changed the hearts and elevated the minds of the Arabs. The custom
that prevailed in the pre-Islamic days of burying female infants alive, so as to
save the honour of the family, was not only given up but the daughters came
to be so dearly loved that the people vied with one another to lavish their affec¬
tion on them. All Muslims, men and women, were equal, none possessing any
privilege over another; only he was superior who was better in morals and piety.
When the Apostle ^ left Makkah after performing the c umrah, the little daugh¬
ter of Hamzah <^>, Umamah by name, followed him calling “Uncle, Uncle.” c AlI
took her and bade Fatimah to look after her. Now Zayd and Ja c far also
claimed the guardianship of the child. All laid the claim for her since she was
the daughter of his uncle. Ja c far «$, said that she was the daughter of his uncle
and her maternal aunt was his wife. Zayd too, wanted to have the child for
all the Muslims were brothers and he could very well look after the daughter of
a deceased brother. The matter was brought to the notice of the Prophet who
decided that because the maternal aunt was in the position of the mother, the
girl should be given to Ja c far •$&,. To set All ^ at ease, the Prophet said. You are
mine and I am yours” He reassured Ja c far ^ by saying, You resemble me in your
looks and conduct.” Zayd was also comforted with the words, You are my
brother and client ” 4
1
2
Bukhari: ‘Umrat al-Qada.
The Prophet $ had a vision that he was entering
the Sanctuary at Makkah in peace and safety.
3 Qur'an 48:27.
4 Bukhari: Kitab al-MaghazI.
17
The expedition to !Mu’tah
T he Apostle had sent Harith ibn c Umayr al-Azdl ^ to deliver his letter
to Shurahbil ibn Amr al-Ghassanl, a satrap of the Byzantine Emperor at
Busra. 1 Harith was first tied up under the order of Shurahbil and then
beheaded. 2 It had never been the custom of kings to condemn envoys to death,
however disagreeable the message they had conveyed. The crime dishonoured
both the sender of the letter and the recipient, in addition to danger it meant for
the envoy, and could not go unpunished. The guilt of blood bade to be avenged
with firmness so that no tyrant dared repeat the crime in future. •
FIRST EXPEDITION TO THE BYZANTINE TERRITORY
The Apostle decided to send a detachment to Busra in Jumada ’l-Ula, 8 ah. A
force 3,000 strong was drafted. It was the strongest force sent out so far and a
number of leading companions had enlisted for active service, but the Apostle
sj§> gave its command to his freed slave Zayd ibn Harithah He also instructed
that if Zayd were killed then Ja c far ibn Abu Talib would take the command,
and if he were also slain then the command would pass on to Abdullah ibn
Rawahah When the expedition got ready to depart, the people bade farewell
1 Mu’tah lies 12 km. to the south of Karak in Trans-Jordan. Thus Mu tab is at a distance of about
1,100 km from Madinah. The troops sent for this expedition had to cover the entire distance on horses
and camels in an enemy country without any hope of assistance or provision being made available by the
local population.
2 Zdd al-Mdad , vol. I, p. 414.
279
280
PROPHET OF MERCY 0
and saluted the commanders selected by the Apostle. 1 2 The force had to under¬
take a long and arduous journey and to face an enemy backed by the strongest
empire of the time.
The force advanced to Ma c an in Syria where Zayd came to know that Her-
aclius was present at Balqa’ with a hundred thousand Roman troops joined by
an equally strong force drawn from the Arab tribes of Lakhm and Judham and
Bulqln and Bahra’ and Baliyy The Muslims camped for two days at Ma c an, pon¬
dering over the situation. They decided at last to inform the Apostle about the
strength of the enemy; if he sent reinforcements, well and good, otherwise they
would face the enemy, if so ordered. 1
DAUNTLESS WARRIORS
Abdullah ibn Rawahah 4$. made an impassioned speech encouraging his com¬
rades. He said: ‘‘Men, you dislike the thing, by God, for which you came out-
martyrdom. We do not fight the enemy on the strength of our numbers, or our
power; we fight them with the religion with which God has honoured us. So
come forth, we shall be winners either way: we win or we court martyrdom/" So
the men got up and forged ahead to meet the enemy.
ACTION STARTS
When the Muslims reached near Balqa’, they found the Byzantine forces sta¬
tioned in a village called Masharif. With the news of the arrival of Muslim forces,
the enemy advanced towards them, and the Muslim troops took up their posi¬
tion in a village called Mu’tah where battle commenced . 3 4
Zayd ibn Harithah <&, who held the Apostle’s # standard, descended on the
enemy and died fighting bravely. He received innumerable wounds with spears.
Ja c far now took the standard in hand and led the fight. When the battle closed
in, he jumped off his charger and hamstrung its forelegs, and fought until he lost
his right hand. He took the standard in his left hand but when it was also cut
off, he caught hold of the standard with his teeth. He fell down dead in the bat¬
tlefield after receiving ninety cuts from swords and spears on his chest and arms,
but none on his back/ He was then 33 years of age. 5 Thus fought this young man
1 Ibn Hishdm, vol. II, p. 373.
2 Zadal-Madd, vol. I, p. 4x5.
3 Ibn Hishdm, vol. II, pp. 373-78.
4 Ibn Kathir, vol. Ill, p. 474; and Zad al-Ma'dd, vol. I, p. 415.
5 Z&d al-Madd vol. I, p. 415.
The Expedition to Mutah
281
with reckless courage in the face of great odds, defying the enemy’s numbers and
strength, until he was honoured by God with martyrdom.
The Apostles # standard was then held aloft by Abdullah ibn Rawahah
He too dismounted from his horse and pressed onwards. One of Abdullah's
cousins ^ came up to him with a meat bone, saying, “Take it for you have not
had anything for the last few days. It will give you strength to fight.” Abdullah
took it and ate a little. Then he threw it away and taking the sword in hand
fought bravely until he was also killed. 1 2
KHALID ASSUMES COMMAND
Now the Muslim troops rallied round Khalid ibn Walld ^ who took the stand¬
ard in his hand. With his instinct as a general, Khalid ^ made his way to the
south while the enemy forces turned aside towards the north. 1 The day was done
by this time and both the forces, tired by the day-long fight, thought it prudent
to stop the fighting.
Khalid ^ stationed a part of his force at a distance from his camp in the still
of night. At the first flush of morning the detachment set apart by Khalid ^
started shouting cries of war which gave an impression to the enemy that fresh
reinforcements had arrived from Madinah. The enemy had had the experience
of fighting the small force of 3,000 Muslims the previous day. Now they dared
not fight them again strengthened by additional troops. The Roman soldiery
was disheartened and did not take the field. Muslims were thus spared the trou¬
ble of putting up a fight again. 3
A GLIMPSE OF THE BATTLEFIELD
While the Muslims had been engaged in fighting the enemy at Mu’tah, the Apos¬
tle was describing the conflict in Madinah. Anas ibn Malik relates that the
Messenger of God announced the death of Zayd, Ja'far and Abdullah ibn
Rawahah before the report about them reached Madinah. Anas reports
that the Apostle # said: “Zayd took the standard and was smitten;.then Ja'far
took it and was smitten, then Ibn Rawahah took it and was smitten”; the tears
meanwhile trickling down from his eyes. The Apostle # continued, according
1 Zdd al'Ma'ad vol. I,p. 4 * 5 -
2 Zdd al-Ma c dd vol. I, p. 415; Hishdm, vol. II, P- 379 -
3 Al-MaghazI li ’l-Waqidi.
282
PROPHET OF MERCY #
to Anas Mgfc, “Finally one of Gods swords [meaning Khalid ibn Walld] took the
standard till God granted them success.” 1
JA C FAR AT-TAYYAR
Another report about Ja c far says that the Apostle ^ said about him, “Allah
has given two wings to Ja c far in place of his arms. He flies in Paradise, wher¬
ever he likes.” 3 Thereafter Ja c far ^ came to be known as Ja c far at-Tayyar and Dhu
T-Janahayn, meaning one possessed of two wings.
WORDS, KIND AND COMFORTING
The Apostle $§« went to the house of Ja c far and asked his wife to bring her chil¬
dren When they were brought the Apostle breathed in their fragrance as
tears run down from his eyes. Then he told them about the death of Ja c far t$.
When news about Ja c far % reached the Apostle from the front, he sent word
to his family, “Prepare food for the family of Ja c far. They will be too shocked to
cook their food.” The Prophet s face at the time reflected his grief. 3
NOT DESERTERS BUT WARRIORS
When the army returning from Mu’tah drew close to Madlnah the Apostle
and the Muslims went out to receive them. The boys also came running while
the Prophet ^ was on his camel. The Prophet said, “Take the boys and give
me Ja c far’$ son.” Ja c far s son Abdullah was brought to the Apostle ^ who
seated him before him.
This was the first time that a Muslim army had returned without winning a
decisive victory. Some of the people started throwing dust on the men, saying
the while, “You runaways you fled from the way of God.” The Apostle ^ said,
'They are not runaways but warriors, if God wills.” 4
SUBSEQUENT EXPEDITIONS
In between the two major expeditions to Mu’tah and Makkah, some smaller
1 Bukhari: Ghazwah Mu’tah.
2 Bukhari : Ghazwah Mu tah and Zad aUMa ad, vol. I, p. 415. Bukhari relates that ‘Umar used to greet
the son of JaTar thus: “Peace be on you. O son of the two-winged man.”
3 Ibn Hi sham, vol. II, pp. 380-81.
4 Musnad Ahmad ibn HanbaL
The Expedition to Mutah
283
expeditions were also undertaken. One of them was the raid of Dhat as-Salasil
in the country of Qudaah near Wadi al-Qura, in Jamad al-Ukhra, 8 ah. The raid¬
ing party returned after they destroyed the enemy. Another raiding party con¬
sisting of 300 Ansar and Muhajirin was sent under Abu TJbaydah ibn al-Jarrah
^ to Najd. The party was sent to chastise a clan of Juhaynah. The army was
exhausted with hunger and had to live for a few days on the leaves of the trees
until God brought them a whale named “ c Anbar” from the sea. The men spent
about fifteen days on the flesh and fat of the whale and regained their strength.
They brought back a portion of it, which the Apostle % took and said to the
men, “God sent it for you.” 1 This expedition goes by the names of Slf al-Bahr and
Khabat.
A
1 Zad al'Ma c ad,y ol.
I,p. 417; Bukhari: Ghazwah Slf al-Bahr
i8
The Conquest of Makkah
fcS=)
Background of the Conquest
I slam was now set deeply into the heart of the Muslims who had, by now,
not simply learnt the teachings of Islam but lived and breathed its divine
commandments. Allah had put them to severe trial in order to purify their
motives and ascertain their level of piety. On the other hand, the Quraysh of
Makkah had prosecuted, persecuted, exiled and battled with the Muslims; in
short, they had been guilty of every sin of commission and omission against
the Prophet and his followers. The Will of Heaven now decreed that the Mes¬
senger of God |j| and his companions should enter the holy city as its conquer¬
ors and cleanse it of the defilement of idol worship, deceit, lies and wickedness.
Providence determined that the sanctity of the sacred city should again be
restored to it so that it might once more become the centre of divine guidance
and blessings for mankind.
DERELICTION OF BANU BAKR AND QURAYSH
God created circumstances through the breach of faith by the Quraysh them¬
selves who unwittingly provided a valid reason, or rather made it unavoidable
for the Muslims to lay their hands on Makkah—Allah s are the hosts of the heav¬
ens and the earth. 1
The treaty of Hudaybiyyah gave an option to everyone to enter into an alii-
l Qur’an 487.
285
286
PROPHET OF MERCY
ance with the Apostle of God or to come to a similar agreement with the
Quraysh. Accordingly, Banu Bakr preferred to conclude a pact with the Quraysh
while Banu Khuza c ah entered into an alliance with the Messenger of God
Banu Bakr and Banu Khuza c ah had a long-standing feud from the pre-
Islamic days. Now with one of the these tribes aligning itself with the Muslims
and the other with the pagans, their mutual hostility was further intensified;
in fact, both the tribes had made alliances with the two parties with no other
consideration save to have their revenge upon the other. After the establishment
of an armistice, Banu Bakr tried to take advantage of it against Khuza c ah and,
in league with certain persons, made a night attack on their enemy when it had
taken up quarters at a spring. There was a fight between the two in which Banu
Khuza c ah lost a number of their men.
The Quraysh helped Banu Bakr with weapons while their chiefs, taking
advantage of the night, fought Khuza c ah along with Banu Bakr. Their combined
charge drove Khuza c ah into the sacred precinct where some of the Quraysh said
to one another: “We are now in the sacred precinct. Mind your gods! Mind
your gods!” But others replied imprudently: “We have no god today. Take your
revenge, O sons of Bakr, for you may not get a chance again.” 1
COMPLAINT TO THE APOSTLE
c Amr ibn Salim al-Khuza c I went to the Apostle in Madlnah and recited verses
describing how the Quraysh had violated their pledge. He asked the Apostle
to extend his help by virtue of the treaty of alliance between him and Khuza'ah.
He took the stand that the Quraysh had annulled the treaty with the Prophet
by attacking his allies when they were at their well and had not spared their
lives even when they were performing prayers. After listening to his plaint, the
Prophet replied, “You will be helped, O c Amr ibn Salim ”
LAST BID TO SEEK JUSTICE
The Apostle ^ then sent a man to Makkah in order to get confirmation of the
affair and also to allow the Quraysh to redress the wrong they had committed.
The Apostle # ordered that three alternatives be placed before the Quraysh;
they should either pay the blood money for the victims of Khuza c ah or ter¬
minate their alliance with the aggressors belonging to Banu Nafasah of Banu
j Ibn Hisham, vol. II, p. 390.
2 Zadal'Ma'dd, vol. I p. 419: Ibn Hisham, vol. II, p. 390.
287
77ie Conquest of Makkah
Bakr failing these they shall get in return what they had done. The terms were
communicated to the Quraysh but in a fit of pride they replied, “Yes, we would
prefer measure for measure.” The Muslims were thus absolved of their under¬
taking with the Quraysh and it became incumbent on them to retaliate for the
wrong done to their allies. 1
EFFORTS TO RENEWAL THE TREATY
When the Apostle sH was informed of the reply of the Quraysh, he predicted, **I
see as if Abu Sufyan has come to you to strengthen the treaty and to ask for more
time.” The events took shape exactly as the Apostle # foretold. The Quraysh had
become alarmed at the gravity of the situation and come to regret the indiscreet
reply that the thoughtless among them had given. They charged Abu Sufyan %
to get the treaty ratified and extended again. 1
PROPHET PREFERRED OVER PARENTS
When Abu Sufyan came to the Apostle in Madlnah, he went in to his daugh¬
ter Umm Hablbah a wife of the Prophet sj£. He wanted to sit on the Apostle’s
H mat but she forbade him to do so. Abu Sufyan was puzzled. He said to Umm
Hablbah “Daughter I can’t tell whether you think that the bed is too good for
me, or whether I am too good for the bed!” Umm Habibah ^ replied,“The fact
is that it is the Apostles # bed and you are an unclean polytheist. I do not want
you to sit on the Apostle’s bed.” “By God,” said Abu Sufyan, “You have gone
to ruin since you left me.”
ABU SUFYAN BEWILDERED
Abu Sufyan went to the Apostle but he gave him no reply. Then he went to
Abu Bakr ^ and asked him to speak to the Apostle ^ for him, but Abu Bakr
refused to do so. He tried to prevail upon ‘ Umar, ‘All and Fatimah to
intervene on his behalf but every one of them either excused themselves, or
replied that the matter was too grave for them to straighten out. Abu Sufyan so
lost his nerves that when he went in to see Fatimah he said pointing to Hasan
ibn ‘Ali 4, crawling before her, “O daughter of Muhammad, will you let this
, Az-Zurqani relates in the Shark al-Ma.akib al-Ladunmyyah, vol.II, p. 149 on the authority of Ibn
Aidh that the man sent by the Prophet * was Darnnrah and Quratah ibn ‘An* had g,ve„ the repiy on
behalf of the Quraysh.
2 Zad al-Ma ( ad, vol. I, p. 420; Ibn Hishdm, vol., 11 , PP- 395 9 *-
288
PROPHET OF MERCY
child act as a peacemaker between the people so that he may be acknowledged
as the lord of Arabia forever?’’ “My son is too young,” replied Fatimah to
make peace between men. And nobody can persuade the Apostle ^ to reconcile
against his will.” c Ali ^ saw his perplexity and depression. At last, he said to Abu
Sufyan, "I do not think that anything can help you now. You are the Chief of
Banu Kinanah, so get up and try to smooth over and restore harmony and then
go back to your home.” Abu Sufyan felt uncertain. He enquired, “Do you think
it would do any good?” “By God, I do not,” replied c AlI “but there is nothing
else you can do now.” Abu Sufyan then went to the Prophet’s ^ mosque and
announced, “O Men, I have made peace between you.” Thereafter he mounted
his dromedary and rode off to Makkah. 1
When Abu Sufyan told the Quraysh what had happened, they said, “You have
brought us a report which is good for naught, neither to us nor to you.”
AFFAIRS OF HATIB IBN ABI BALTA C AH
• *
The Apostle ^ asked the Muslims to start making preparations for an expedi¬
tion but also bade them to keep it a secret. Later on, the Apostle informed the
men that he intended to go to Makkah and ordered them to get ready for it. He
also said, “O God, confound the spies and the informers of the Quraysh so that
we may take them by surprise in their land.” 2
The Muslim society at Madlnah was, after all, a community composed of
mortals and reflected, like any other social group, the passions and emotions,
hopes and fears of human beings. Its members were virtuous in behaviour but
they were also not immune to mistakes. Sometimes, one might deem right and
proper that which others would not; he may be justified or not in holding a cer¬
tain view; but it is always so with every open and free society sustained not by
constraints but by mutual confidence among its members. The Apostle ^ would
not tolerate any wrongful act on the part of his Companions but in such cases he
either offered a plea to vindicate them or excused their mistakes. The Apostle ^
was large-hearted and readily pardoned the mistakes of others, and in doing so
he never lost sight of the hardships that his Companions had undergone or the
sacrifices and services they had rendered for the cause of Islam. That the com¬
pilers of Hadlth and biographers of the Prophet and the historians of Islam
have preserved a few instances of such indiscretion or lapses is in itself intrinsic
evidence of the integrity and truthfulness of these writers.
j Ibn Hishdm, vol., 11 , pp. 396-7.
2 Z&d al-Madd, vol. I, p. 421; Ibn Hishdm, vol. II, p. 397.
289
The Conquest of Makkah
One such instance relates to Hatib ibn Abi Baltacah He was one of those
Muhajirin who had migrated from Makkah and had taken part in the battle of
Badr. It is related that when the Apostle # informed his Companions about his
intention to attack Makkah and while they quietly started making preparations
for it, Hatib ibn Abi Balta c ah wrote a letter to the Quraysh about the intended
attack and gave it to a woman to deliver to the Quraysh. Hatib also promised to
give some money to the woman who set off for Makkah after putting the letter
on her head and plaiting her locks over it. A voice of Heaven informed the Apos¬
tle $ about Hatib’s actions. He immediately sent forth c AlI and Az-Zubayr ^
in pursuit of the woman, saying, Go until you come to the meadow of Khakh, 1
where you will find a woman travelling on a camel who has a letter which you
must take from her. The two went off racing on their horses until they came to
the meadow, and there they found the woman going on her camel. They made
her dismount and searched her baggage but found nothing. At last c Ali said
to her, “By God, the Messenger of Allah is not mistaken nor are we. You must
bring out the letter or we will search your person.” When she saw that they were
in earnest, she asked them to turn aside. Then she drew out the letter from her
tresses and handed it over to them.
The letter, brought back to the Apostle gjk, had been written by Hatib ibn Abi
Balta'ah informing Quraysh about the departure of the Muslim army. When
the Apostle jiH summoned him, Hatib ibn Abi Balta c ah % said, “O Messenger of
God, don’t be hasty with me. I swear to God that I have faith in Allah and His
Apostle; neither have I abandoned nor changed my faith. I was once an ally of
the Quraysh and was not one of them; I have my family there but no kinsmen
who may protect them.* Other emigrants with you have their relations among
the Quraysh who will take care of their families. I thought that as I did not
have that advantage I should give them some help so that they might protect
my relations.” c Umar ^ sought permission of the Apostle ^ to behead Hatib,
whom he charged with being a hypocrite, disloyal to God and His Messenger.
But the Apostle # replied, “He was present at Badr. Do you know, c Umar, per-
haps God has looked favourably on those who were present at Badr.” To Hatib
l A place between Makkah and Madlnah.
a Hatib ibn Abi Balta'ah belonged to the tribe of Lakhm settled in northern Hijaz and Syria. It •
related by some that he was a confederate of Band Asad ibn ‘Abd al-'Uzza in Makkah; others hold hun
to have been under the protection of Az-Zubayr; there are still others who say that he °
'Abdullah ibn Hamid al-As,di (M-lMfi T'rny* is-SMM, vol I. p. 3 oo). It .. 1 *“
deputed to convey the letter of the Aposde $ to Muqawqis. the ruler of Egypt Marzbin. teni Inm u, the
Z)m MW among the noted poets and cavaliers of Quraysh. He died, accordmg to Mad* uu.»
30 ah during the caliphate of c Uthman.
290
PROPHET OF MERCY #
<4?& he said, “Do as you wish for I have forgiven you.” c Umar dissolved into tears,
saying, “Allah and His Messenger know better” 1
The Apostle ^ set out from Madinah, during Ramadan, at the head of ten
thousand Companions. The army made camp at Marr al-Zahran. The Quraysh
were, however, still uncertain, for God had kept them completely oblivious of
the advance of the Muslim army.
THE WRIT OF AMNESTY
A cousin of the Apostle ^ whose name was Abu Sufyan ibn al-Harith 2 3 hap¬
pened to meet the Prophet on the way. He tried to reach the Apostle but
was given the cold shoulder. Abu Sufyan had insulted as well as persecuted
the Apostle in Makkah. Feeling distressed and disconsolate at the indifference
of the Prophet ^ he approached All to pour forth his lamentation. All &&
advised him to go to the Apostle # again and say what the brothers of Yusuf
had said to him: “By Allah, verily Allah hath preferred you above us, and we were
indeed sinful,” 4 for, said All, the Apostle does not like to have anybody sur¬
pass him in words that are kind and comforting. Abu Sufyan did as directed
by Ali and the Apostle replied, “Have no fear this day! May Allah forgive
you, and He is the Most Merciful of those who show mercy.” 5 Abu Sufyan
accepted Islam and was thereafter know for his piety and strength of faith but he
was ever ashamed of his past misdeeds. He always talked to the Prophet with
downcast eyes, out of respect and shame before him.
ABU SUFYAN APPEARS BEFORE THE APOSTLE
Campfires were now lit under the orders from the Apostle #. Abu Sufyan
felt aghast as he saw them, and said, “I have never seen such fires and such an
army before.” He came out himself to explore secretly the camp and its people.
Abbas ibn Abd al-Muttalib had already left Makkah along with his family ^
and joined the Apostle #. He recognised Abu Sufyan’s voice and called him to
say, “See the Apostle is here with his army. What a dreadful morning Quraysh
are going to face! Abbas then thought that if any Muslim came to know of
Abu Sufyan, he would surely be killed. He therefore asked Abu Sufyan to ride on
1 Zadal-Maad, vol.i, p. 421. The Sihah also relate the story.
2 Not to be confused with Abu Sufyan, the Quraysh chieftain, who was the son of Umayyah.
3 The prophet Joseph.
4 Qur'an 12:91.
5 Qur’ani2:92.
291
The Conquest of Makkah
the back of his mule and brought him to the Apostle ■§. As soon as the Prophet
# saw Abu Sufyan *, he said, “Has the time not come, O Abu Sufyan, for you to
acknowledge that there is but one God?”
“My father and mother be your ransom” replied Abu Sufyan. “How kind and
gentle and noble you are; I think that if there had been another god besides Allah,
he would have been of help to me on this day.” The Apostle # said again, “Woe
to you Abu Sufyan, Is it not the time that you acknowledge me as God’s Apostle?”
He answered, My father and mother be your ransom. How kind and clem¬
ent you are but I still have some doubt as to that.”
Abbas now intervened to say, Abu Sufyan, woe to you, submit and testify
that there is no deity but Allah and that Muhammad # is the Apostle of God
before you lose your head.” Abu Sufyan % now recited the article of faith and
thus he was converted to Islam. 1 2
GENERAL AMNESTY
The merciful Messenger of God fg- now forgave the faults of all with the widest
amnesty ever granted by any conqueror; only he could now lay himself open
to danger who was bent upon renouncing peace. The Prophet $ declared: “He
who enters Abu Sufyans ^ house will be safe, he who shuts his door upon him¬
self will be safe and he who enters the sacred mosque will be safe.” 1
Before ordering the troops to enter Makkah the Apostle ^ instructed his
men to raise their hands only against those who obstructed their advance or
drew swords against them. He also directed them not to lay their hands on any
moveable or immoveable property of the Makkans and not to destroy anything. 3
ABU SUFYAN WITNESSES THE ARMY
Before Abu Sufyan returned, the Apostle $ decided to demonstrate the
power of Islam to him. He asked ‘Abbas * to take Abu Sufyan to a place
where he could review the marching squadrons.
The army on the move surged like an ocean. Different tribes passed by Abu
Sufyan & with their tribal colours, and as each marched ahead he asked ‘Abbas
* the name of the tribe. When he was told the name of the tribe he mumbled
gloomily, “What have I to do with them?” Finally the Apostle # passed with his
1 Ibn Hisham, vol. II, p. 403; Zod al-Mafdd, vol. I, p- 4 22 -
2 Ibn Hisham, vol. II, p. 40 9-
3 Ibid.
292
PROPHET OF MERCY 0
detachment; the troops clad in full armour and appearing greenish-black. It was
the regiment of the Ansar and the Muhajirin whose eyes alone were visible
because of their armour.
Abu Sufyan sighed and asked Abbas “Good heavens, Abbas, who
are these?” When Abbas told him that they were the Ansar and the Muhajirin
accompanying the Apostle £§Khe said, “None of them enjoyed this magnificence
before. By God, O Abu ’ 1 -FadI, the empire of your nephew has assumed splen¬
did proportions this morning!” Abbas replied, “Abu Sufyan, it is the miracle of
Prophethood ” “Yes”, said Abu Sufyan, “That’s just it.” 1 2
Abu Sufyan hurried back to Makkah, assembled the Quraysh and announced
to them: “O people of Quraysh, this is Muhammad who has come to you with
a force that you cannot resist. Now, he who enters Abu Sufyan s house will be
safe.” “God blast you!” cried some among the Quraysh, “How will your house
suffice us?” He added, “And he who shuts his door upon himself will be safe and
he who enters the sacred mosque will be safe” Thereupon the people dispersed
to take shelter in their houses and the mosque.
TRIUMPHANT ENTRY INTO MAKKAH
The Apostle ^ entered Makkah with his head lowered in thanksgiving to Allah,
his head almost touching the saddle of his dromedary, and with Surah al-Fath 1
on his lips, 3 to signify the honour and victory granted to him.
On the day the Apostle victoriously entered Makkah, which was the reli¬
gious and political centre or rather the heart of Arabia, he took care to exemplify
the principle of justice and equality to man and humility and submission to God,
not forgetting even one cardinal virtue upheld by Islam. He seated Usamah ibn
Zayd, the son of his freed slave with him on his camel although all the nobles
of Quraysh and of his own family, Banu Hashim, were present on the occasion.
The Apostle # entered Makkah on Friday, the 21 st of Ramadan, 8 ah.
The day Makkah fell to the Apostle of God he happened to talk to a man
who began to tremble because of his awe. The Apostle ^ consoled him saying,
Be at ease and do not fear. I am not a king but merely the son of a Quraysh
woman who used to take meat dried in the sun.” 4
1 Ibn Hishdm, vol., 11 . p. 404; Zad al-Ma c ad, vol. I, p. 423.
2 48* chapter of the Qur’an, entitled “Victory.”
3 Ibn Kathir, vol III, p. 554; Bukhari relates on the authority of Mu'awiyah ibn Qurrah that he saw
the Prophet on the day of the conquest of Makkah when he was riding his camel and reciting aloud the
Surah al-Fath.
4 Bukhari: Kitdb al-Matfhazi, “The Farewell Pilgrimage.”
293
The Conquest of Makkah
THE DAY OF MERCY AND FORGIVENESS
Sad ,bn c Ubadah passed by Abu Sufyan with a detachment of the Ansar
While marching ahead he shouted:
Today is a day of conflict.
Sanctuary is no more!
Allah has humbled the Quraysh.
In a short while, the Prophet s ^ column came near Abu Sufyan He com¬
plained to the Prophet # and repeated what Sa c d had said. The Apostle #
was displeased with Sa'd’s bragging and replied.
Nay, today is the day of mercy and forgiveness,
Today Allah will honour Quraysh,
And raise glory of the Sanctuary. 1
The Apostle sent for Sa c d and taking the standard from him gave it to his
son Qays thus this act was as if the standard had not been taken from him
in the first place. 2
Whatever the Prophet ^ said or did, he was in fact guided from on High. The
transfer of the standard was merely symbolic but not superfluous. On the one
hand, the Apostle $ set Abu Sufyan at ease after his feelings had been hurt
and, on the other, he avoided humiliating Sa c d ibn c Ubadah % whose services for
the cause of Islam were of no mean order.
A FEW SKIRMISHES
Safwan ibn Umayyah, c Ikrimah ibn Abl Jahl and Suhayl ibn c Amr came up
against Khalid ibn Walid ^ and tried to obstruct the advance of the Muslim
forces. There were a dozen casualties or so and then they gave in without any
further bloodshed. The Apostle sfl had already forbidden his troops to measure
swords with anyone except those who resisted them. 3
, Ibn Amwl relates this story in Maghazi. See Fa'h al-BBn. vol. VIII, p. 7 - Bukhari has also related the
incident, with a slight variation, in the form of a dialogue between Sa‘d ibn Ubadah and the Apostle. The
, ,, . c c-j _ AU 5n w ho is regarded as a reliable narrator and known as
full name of Ibn Amwi is Yahya ibn Sa id ibn Aban wno g
‘the truthful.” He died in 594 ah.
2 Zad a! Mdad, vol. I, p. 4 * 3 -
3 Zad ai-Mdad, vol. I, pp. 407-8.
294
PROPHET OF MERCY #
KA C BAH CLEARED OF IDOLS
Finally > when normality returned to Makkah and the populace settled down,
Gods Apostle ^ went to the sacred House of God. First he went seven times
around the sanctuary. The sanctuary held, at that time, three hundred and sixty
Idols: he prodded each with a bow in his hand, saying:
Truth has come and falsehood has vanished. Falsehood is ever bound to vanish . 1
And the idols collapsed, one after the other, falling on their faces. 2 There were
also some images and figures inside the Ka c bah. These were destroyed under the
orders of the Apostle ^|. 3 4 5
PRINCELY GENEROSITY
Having gone round the sanctuary, the Aposde sent for c Uthman ibn Talhah,
who had charge of the keys to the Ka c bah. He took the keys from c Uthman and
had the doors opened for him. Once, before his migration to Madinah, the Apos¬
tle ^ had requested ‘Uthman to give him the keys to the Ka c bah, but c Uthman
had not only refused his request but had also been impertinent to him. With
exemplary forbearance the Apostle ^ had then said to him, “ c Uthman, the day
will come when you will see this key in my hands. I will give it to whom I would
like.” c Uthman had then retorted. “If the day comes, the Quraysh will be humil¬
iated and crushed.” “No,” the Prophet ^ had said calmly, “it will be the day
when they will be honoured and secured.” It is related that the prediction had
so haunted c Uthmans mind that he had come to believe that it would happen
exactly as foretold by the Apostle
When the Apostle came out of the sanctuary he had the keys in his hand.
All 4 $, stood up and said, “Allah have mercy and peace on you. Grant us the
right to guard the Ka c bah along with the watering of pilgrims.” But the Apostle
# ignored his request and enquired, “Where is c Uthman ibn Talhah?” ‘Uthman
was summoned and then the Apostle # said, “‘Uthman, take the keys for these
are yours. This is the day of good faith and benevolence. This key shall ever
remain with you and none but a tyrant will take it from you ” s
1 Qur'&h 17-81.
2 Zad al-Ma'dd, vol. I,p. 424; Ibn Hisham, vol.II. p. 424.
3 Ibid.; Ibn Hish&m, vol., 11 , p. 411.
4 Z&d al-Ma c ad, vol. I, p. 425, also Bukhari.
5 Ibid, and Ibn Sad.
295
The Conquest ofMakkah
ISLAM, THE RELIGION OF MONOTHEISM
The Apostle # stood at the door of the Ka'bah, holding its frame, while Quraysh
arrayed themselves in front of him in the courtyard. The Apostle 0 then
addressed them, saying:
There is no God but Allah alone. He has no associate. He has made good His prom¬
ise and helped His servant. He has alone overthrown all the confederates. Lo! All
the privileges and claims to retaliation and bloodwit are beneath my feet except
the custody of the Ka'bah and watering of the pilgrims. O people of Quraysh, God
has abolished the haughtiness of paganism and the pride of lineage. Man springs
from Adam and Adam sprang from dust.
Thereafter the Apostle *|r recited the Qur'anic verses: “O mankind! We have
created you male and female, and have made you nations and tribes that you
may know one, another. The noblest of you, in the sight of Allah, is the best in
conduct. Allah is the Knower, the Aware.” 1
THE PROPHET OF MERCY
The Aposde then asked the Quraysh. “O Quraysh, What do you think I am
about to do with you?” “We hope for the best,” they replied. “You are a noble
brother, son of a noble brother.” The Aposde $§■ said in reply, “I say to you what
Yusuf 2 said to his brothers: Have no fear this day, 3 go your way for you are all
free” 4
Then the Aposde $ ordered Bilal to climb onto the roof of the Ka'bah and
give the call for prayer. This was the first time that the chiefs and nobles of the
Quraysh heard the call to prayer resounding in the valley of Makkah.
Thereafter the Aposde ^ went to the house of Umm Hani bint Abi Talib
took a bath and offered eight rak c dts of prayer in thanksgiving for the victory
God had granted to him. 5
EQUALITY BEFORE LAW
Fatimah «ft, a woman of Banu Makhzum, was in the meanwhile apprehended
on the charge of theft. Her clansmen approached Usamah ibn Zayd aft, m the
1 Qur’an 49:13; Zdd al-Mcf&d, vol. I, p* 4 2 4 -
2 The prophet Joseph.
3 Qur’an 12:92.
4 Zdd al-Ma c ad, vol. I, p. 4 * 4 -
5 Bukhari: “The Day of Victory”; Zdd al-Ma'dd, vol. I, p- 4*5
»
296
PROPHET OF MERCY #
hope that, the Prophet ^ being well disposed towards him, he might be able to
intercede with him for the woman. When Usamah ^ mentioned the matter to
the Apostle he found his expression completely altered. The Apostle said
to Usamah, “Do you speak to me about the bounds put by God?” Usamah felt so
ashamed that he beseeched the Apostle “O Messenger of Allah, pray God to
forgive me.” In the evening, when the people had gathered, the Apostle said
after praising God:
The people before you were destroyed because they would turn a blind eye when
a highborn or a man of substance among them committed a theft but when the
poor or the weak did the same they punished him as ordained by the law. i swear
by Him who holds my life that if Fatimah bint Muhammad had committed theft
I would amputate her hand.
The Apostle ordered to cut off the right hand of the culprit. She is reported to
have sincerely repented of her sin and led a normal life after marrying.'
KINDNESS TO ENEMIES
Now that the victory was complete, all the citizens of Makkah were granted
amnesty. Only nine persons were condemned to death. Of these was one who
had been guilty of apostasy after accepting Islam, another man had deceitfully
killed a Muslim while a few others had been busy shouting down Islam and
vilifying the Prophet Abdullah ibn Sa c d ibn Abi Sarah had abandoned Islam.
c Ikrimah ibn Abi Jahl so detested Islam that he fled to Yemen. His wife became a
Muslim and asked the Prophet ^ to grant him immunity. c lkrimah was the
son of Abu Jahl, the greatest enemy of the Prophet, yet he was not only pardoned
but when he came back to Makkah the Apostle # accorded him a warm wel¬
come. The Prophet ^ rose to receive Tkrimah in such a haste that his robe fell
from his shoulders.
The Prophet # was well pleased to admit Tkrimah into the fold of Islam.
Accorded a place of honour among the Muslims, Tkrimah distinguished himself
by his deeds of valour in the battles fought against the Apostates and the Byz¬
antines.
One of these culprits was Wahshl <$»> the slave of Jubayr ibn Mut c im, who
had killed the Prophet s ^ uncle Hamzah. The Apostle ^ had condemned him
to death but when he came to witness the truth in God and His Apostle, the
Prophet ^ accepted his allegiance.
i Bukhari and Muslim.
The Conquest ofMakkah 297
There was Habbar ibn al-Aswad «$, also who had attacked the Prophets #
daughter Zaynab She had fallen from her litter and as a consequence
miscarried. Habbar had also fled from Makkah but when he came back to accept
Islam, he was also forgiven by the merciful Prophet #. Among those found
guilty were two singing girls, Sarah and her friend, who used to sing satirical
songs denigrating the Apostle When immunity was demanded for them, the
Apostle $ pardoned their guilt and they acknowledged Islam.'
HIND ACCEPTS ISLAM
A large crowd of the citizens of Makkah assembled to be received in Islam. The
Apostle ^ came to Mount Safa, where, one after another, the Makkans stepped
up to take the oath of allegiance at the hands of the Prophet
After the men had pledged their faith the women came up to take the oath.
Among them came the fury of Uhud, Hind ibn c Utbah, who was the wife of Abu
Sufyan She came veiled because of what she had done to Hamzah
The Apostle said to her, “Take your oath that you will associate noth¬
ing with God.” “By God”, she replied, “You lay on us something that you have
not laid on men.” The Prophet ^ said again, “And you shall not steal.” Hind
acknowledged, “I used to take a little of Abu Sufyan’s money but I do not know
if it was lawful or not.”
Abu Sufyan was present on the occasion. He intervened to say, “So far as the
past is concerned, there is no blame on you. It was lawful.” The Apostle ^ now
recognised Hind and said, “Ah! You are Hind bint c Utbah!” Hind said in
reply, “Yes, I am. Forgive me what is past and God will forgive you. The Apostle
again said to her, “And, you shall not commit adultery. Does a woman of
noble birth commit adultery?” she enquired in reply. 1 2
Ignoring her question, the Apostle # further said, “And you shall not kill
your children.” Hind answered back, “We brought them up when they were
young and you killed them when they were grown up. Now you and they should
know better.” ‘Umar ibn al Khattab ^ began to laugh heartily at her reply.
The Aposde # continued, “And you shall not utter slander about anybody.
“By God”, replied Hind, “slander is vile and shameful. It is better sometimes to
ignore it.” Finally, the Apostle said to her, “And you shall not disobey me. Yes ,
acknowledged Hind, but she added, “in matters virtuous. 3
1 Zad al-Ma c ad , vol. I, p. 4^5-
1 Ibn Kathir, vol. Ill, p. 603.
3 Ibn Kathir, vol. Ill, pp. 602-3.
29 &
PROPHET OF MERCY
INSEPARABLE COMPANIONS
Allah had opened the gates of Makkah to the Prophet It was the city of his
birth as well as his ancestral home. Some of the Ansar said to one another that
since God had given power to the Apostle ^ over his homeland and the city he
might now remain there instead of going back to Madlnah.
After a short while, the Apostle asked them what they were talking about.
Now, no one else knew the content of their conversation; at first they were too
embarrassed to tell him, but ultimately they expressed regret and told him what
had been said. Thereupon the Apostle said to them, “God forbid, I will live
and die with you” 1
SINNER TURNS INTO SAINT
Fadalah ibn 'Umayr wanted to kill the Apostle He made up his mind to
attack the Apostle when he was busy circumambulating the Ka c bah. As he
drew near, the Apostle called out, “Fadalah” to draw his attention. He replied,
“Yes, O Apostle of God.” The Apostle then asked him, “What are you think¬
ing?” “Nothing”, replied Fadalah, “1 was recollecting God.” The Apostle smiled
and said, “Seek forgiveness from God,” and at the same time he put his hand on
Fadalahs chest. His heart was at once set at ease and, as Fadalah related later on,
“The Apostle $§> had not yet removed his hand from my chest than I found him
dearer to my heart than every creature of God.”
Fadalah %, further says, “Then I went back to my house and passed the
woman with whom I used to converse. She asked me to sit down and talk with
her, but I replied, “No, Allah and Islam do not permit it now” 2
ALL TRACES OF PAGANISM ERASED
The Apostle # sent a few parties to destroy the idols installed in the city of
Makkah and in the valley around it. All of them, including those of al-Lat and
al- c Uzza and Manat ath-Thalithah al-Ukhra were broken to pieces. The Apostle
# then sent a crier to announce that every man who had faith in God and the
Hereafter should destroy his household idol. The Aposde # also sent some of
his companions to different tribes in the vicinity of Makkah who destroyed the
idols with them.
Jarir relates that a temple known as Dhu T-Khalasah existed during the
1 Ibn Hi sham, vol. II, p. 416.
2 Ibn Hishdm, vol. II, p. 417; Zad al-Ma c ad, vol. I, p. 426.
The Conquest of Makkah 299
time paganism prevailed in Arabia. Similarly, there were two more temples,
one of these was al-Ka bah-al-Yamaniyyah and the other was al-Kabbah-ash-
Shamiyyah. The Apostle said to Jarir, “Why do you not relieve me of Dhu
1 -Khalasah? Jarir took a vow and went with a hundred and fifty resolute
horsemen of Alimas’ and broke up the temple as well as killing those who were
present in it. When Jarir returned and gave the report to the Prophet he
prayed for Ahmas. 1
Thereafter the Apostle ^ assembled the Muslims and announced that God
had made Makkah a sacred territory forever. He said: “It is not lawful for anyone
who believes in Allah and the Hereafter to shed blood in the city or to cut down
a tree. It was not permitted to anyone before me, neither shall it be permitted to
anyone after me,” The Prophet ^ then returned to Madlnah. 1 3
IMPACT OF MAKKAH’s CONQUEST
The conquest of Makkah had a tremendous impact on the Arabs. It was a great
victory, for it vindicated the claim that Islam was the religion of God and paved
the way for its reception across all of Arabia. Tribesmen from distant deserts
started coming to Madlnah in bands or sent deputations to give faith to Islam.
A number of tribes had treaty relations with the Quraysh which bound them to
keep away from the Muslims, while others feared or respected the Quraysh as the
guardians of the holy sanctuary. With the submission of the Quraysh to Allah
and his Apostle, all these obstacles were removed. There were also tribes who
believed—the fate of Abrahah being still fresh in their minds—that no tyrant
could lay his hands upon Makkah and, therefore, they preferred to wait and see
the result of the contention between the Muslims and the Quraysh. Some of
them had actually decided to leave the Prophet # alone and to accept him as the
Apostle of God ^ if he were successful in winning over his own tribe. 4
When God allowed His Apostle $ to gain the upper hand over Makkah,
and the Quraysh yielded obedience to him, willingly or unwillingly, the whole
of Arabia bowed its head to Islam in a way unheard of in a country given to
disorder and unruliness throughout the ages. The Bedouins came thronging to
Madinah, from every clan and tribe, to pay their respect to the Apostle # and
1 Ahmas (brave) is said to have been a term applied to Quraysh. Kinna, Jadila and Qays because of
their horsemanship and bravery.
2 Bukhdri'. Ghazwah Dhu 1 -Khalasah.
3 Zdd al-Ma ( dd, vol. 1 , pp. 415-26.
4 Bukhdri on the Authority of c Amr ibn Salamah
300 PROPHET OF MERCY ^
accept Islam at his hands. It was then that the Surah al-Nasr 1 2 was revealed by
God which said:
When Allah’s succour and the triumph comes and you see mankind entering the
religion of Allah in troops . 1
THE YOUTHFUL ADMINISTRATOR
The Apostle ^ appointed Attab ibn c Usayd to look after the arrangements of
the pilgrimage and other affairs of Makkah before leaving the city. 3 Attab was
then only twenty years of age. There were several other older persons in Makkah,
more experienced as well as more prominent than Attab but his selection by
the Apostle of God ^ showed that he entrusted responsibility to a person solely
on the basis of his merit and capability. Attab continued to hold that office dur¬
ing the period of Abu Bakr s caliphate. 4
1 Meaning “succour”. See 'Rahmatul LiFAlamin by the renowned author QadI Muhammad Sulayman.
2 Qur'an 110:1-2.
3 Ibn Hisham, vol. II, p. 440.
4 Al-Isabah and Usd ul-Ghabah.
T he resounding victory of the Muslims over the Quraysh and the ever
increasing conversions to Islam frightened the enemies of Islam out of
their senses. They made another attempt, as a last resort, to check the fast
growing power and popularity of Islam but their effort was no more than lash¬
ing the waves in vain expectation.
ASSEMBLAGE OF HAWAZIN
The Hawazin were the old enemies of the Quraysh. They regarded themselves as
their rivals in power and prestige. The submission of the Quraysh to the rising
power of Islam had made them the undisputed champions of paganism. Now
they began to harbour hopes of winning the laurels by bringing the Muslims
to their knees. They saw a godsend opportunity to build up their fame on the
declining prestige of the Quraysh.
The Hawazin chief, Malik ibn c Awf an-Nasri, declared war against the Mus¬
lims which was seconded by several other tribes like Thaqlf, Nasr, Jusham and
Sa c d ibn Bakr. Two clans of Hawazin, the Ka c b and Kilab, kept away from Malik
ibn ‘Awf, but the rest of the confederacy marshalled its forces to descend on the
Prophet #. They also took their cattle, women and children, staking everything
on the battle, in order to ensure that everyone would fight to the last and that no
one would think of taking to his heels.
An old veteran Durayd ibn as-Simmah, who was considered wise in the art of
301
302
PROPHET OF MERCY
warfare, also accompanied the Hawazin army which made camp at Awtas . 1 2 Their
camp resounded with the groaning of camels and the braying of asses and the
bleating of the sheep and goats and the crying of children. Malik instructed his
men: “Break your scabbards as soon as the Muslims are in sight and then attack
them as one man .” 1
The Apostle had with him two thousand Makkans, some of whom were
recent converts while others had yet to accept Islam, along with the ten thousand
troops he had brought from Madlnah. This was thus the strongest force mobi¬
lised so far to defend the honour of Islam. The Muslims were, naturally, overcon¬
fident because of their great strength while some even exultantly boasted that
they could not be defeated now for want of numbers . 3
The Apostle ^ obtained on credit, on this occasion, some coats of mail and
arms from Safwan ibn Umayyah although he was still a polytheist . 4
NOT A SIGN OF IDOLATRY
The people of Makkah who had joined the Apostle ^ in this battle were fresh
from paganism. In the days of pagan past, some tribes of Arabia would vener¬
ate a great green tree known as Dhat-Anwat, under which they stayed for a day,
suspended their weapon to its branches and offered sacrifices beneath it. When
these men were going with the army they happened to pass by a big shady tree
that reminded them of past fetishism. They immediately requested the Apostle
$§>: “Make us a tree as they used to have Dhat-Anwat, O Messenger of Allah ” The
Prophet replied, “God is Great! By Him who holds my life in His hands, you
say what the people of Moses said to him: Make for us a god even as they have
gods. He (Moses) said: You are a people, who know not !” 5 The Apostle # then
added, “Verily, you will follow every custom of the people before you .” 6
IN THE WADI OF HUNAYN
It was the 10 th of Shawwal, 8 ah, when the Muslim army reached Hunayn,
descending the wadi in morning twilight, the enemy had already taken its posi¬
tion in the glens and hollows and craters, of the valley. Hawazin were celebrated
1 A wadi near Ta’if, in the territory of Hawazin, where the battle of Hunayn was fought.
2 Ibn Hisham, vol. II. pp. 437-39.
3 Tafsir Tabari, vol. X, pp. 63-64.
4 Ibn Hisham, vol. II. p. 440.
5 Qur’an 7:138-
6 Ibn Hisham, vol. II. p. 442.
303
The Battle ofHunayn
archers. A volley of arrows was all that the Muslins saw of the enemy, and then
suddenly the enemy followed up the attack with full force . 1
The sudden onslaught forced the Muslim flanks to fall back and they fled in
terror, none heeding the other. The battle had taken a dangerous turn: a com¬
plete rout of the Muslims was in sight without any possibility of an orderly
retreat or rallying of their forces again. Like at Uhud, when the rumour of the
Apostles ^ death had disheartened the Muslims, the troops were once more
driven to despair in Hunayn by a similar misgiving.
RIFT WITHIN THE LUTE
Some of the rude fellows from Makkah who had joined the Muslim army but
were still not strong in faith started talking in a way that showed their antipathy
to Islam. One said, “Their fight will not stop before they get to the sea ” Another
man remarked, “The spell of their sorcery has ended today .” 2
VICTORY AND PEACE OF GOD
i
The Muslims had to suffer this defeat after the brilliant victory of Makkah as if
by way of punishment for their reliance on numbers instead of the succour of
God. Their faith needed to be strengthened by a misadventure for they had to
learn the lesson that both victory and defeat came from God; neither should
the one make man exultant nor the other despondent. The Muslims were all
over with their trepidation when the peace of God appeared to be descending
on them and the Apostle The Prophet ^ had all the while stood firm on his
place, riding his white mule, without any fear or fidgets. Only a few of the Ansar
and Muhajirin or his relatives were then with him. Abbas ibn Abd al-Muttalib
was holding the bridle of his mule while God’s Aposde was calling aloud:
Verily, I am the Prophet without falsehood!
I am son of Abd al-Muttalib ! 3 4
In the meantime a detachment of the enemy advanced towards him. The Prophet
$ took a handful of dust and threw it into their eyes. When the Apostle saw his
men in confusion, he said, ‘“Abbas call out, O Ansar, O comrades of the acacia
tree.”" All those who heard the cry, responded, “Here are we.” Abbas had a loud
1 Ibid., pp. 441-43
2 Ibn Hi sham, vol. II. pp. 441 - 44 -
} According to Bukhiri Abu Sufyin ibn AI-Harith was holding the bndle
4 A reference to the Companions who had taken the pledge of Ridwan at Hudaybtyyah
304
PROPHET OF MERCY
voice. Whoever heard him calling got off from his camel and came to the Apos¬
tle When a sufficient number of men had gathered, they bore down upon the
enemy. A combat between the two parties started afresh. The Apostle $ then
took to a height along with some of his Companions. He saw the two sides clash¬
ing with one another. He said, “Now the battle has grown hot .” 1 2 He threw a few
pebbles on the enemy. Abbas relates that he saw the enemy becoming slack
thereafter and losing the day to the Muslims . 1
Both the armies fought bravely. However, before all those Muslims who had
fled had come back, the enemy was discomfited and a party of bound persons
was brought before the Apostle gjk . 3 Allah helped the Apostle H with the hosts
of heaven to win the day and brought Hawazin to their knees . 4
Allah has given you victory on many fields and on the day of Hunayn, when you
exulted in your multitude but it availed you not, and the earth, vast as it is, was
straitened for you; then you turned back in flight. Then Allah sent His Peace of
reassurance down upon His messenger and upon the believers, and sent down
hosts you could not see, and punished those who disbelieved. Such is the reward
of disbelievers . 5
THE LAST ENCOUNTER
The bitterness and rancour borne by the pagans against Islam melted away after
the battle of Hunayn. The last stronghold of paganism was toppled in this battle
and no formidable opponent of Islam remained in Arabia. The remaining tribes
streamed to Madinah from every part of Arabia to put their trust in Allah and
His Apostle.
IN AWT AS
m
A group of the enemy put to rout fled to Ta'if and shut the gates of the city. The
chief of Hawazin, Malik ibn Awf, was also with them. A detachment sent by the
Apostle ^ under Abu Amir al-Astfarl ^ overtook another party of the enemy
encamped at Awtas, engaged it in a fight and routed it completely . 6 When the
1 Ibn Hishdrn, vol. II. p. 445.
2 Sahih Muslim.
# 9 #
3 Ibn Hishdrn, vol. II. p. 445.
4 Sahih Muslim : Kitab al-JIhad, Ghazwah Hunayn.
5 Qur’an 9:25-26.
6 Ibn Kathlr, vol. III. p. 460.
The Battle of Hunayn
305
captives and spoils of Hunayn were brought to the Apostle he ordered them
to be taken to JiTrranah 1 and kept in custody there . 2
The captives of Hunayn numbered six thousand. The spoils included twenty-
four thousand camels, forty thousand or more goats and four thousand uqiyydh
of silver. This was the largest spoil that had fallen so far into the hands of the
Muslims.
The Apostle ^ had given orders to the troops, before the battle started, not
to raise their hands against women, children, men hired for non-combatant pur¬
poses and the slaves. A woman was, however, killed in the battle. The Apostle
expressed regret when the matter was brought to his notice . 3
1 A stopover on the road leading north-east
from Makkah to It is a distance of more than 20
kilometres, and is outside the Haram.
2 Ibn Hisham, vol. II. p. 459 -
3 Ibn Kathir, vol. III. P- 638-
20
Fugitives of Thaqif
T he warriors of Thaqif escaping from Hunayn returned to Ta if. They
closed the gates of the city after storing stocks of food to suffice for a year.
Thus, they prepared to battle the Muslims.
The Prophet ^ went at once to Ta if (it was the month of Shawwal, 8 ah).
After pitching his camp outside the city, he set about besieging it. The siege
dragged on for some time, but the Muslims were unable to enter Ta if whose
approaches had already been blocked up by the defenders. Thaqif were good
archers. The thick volley of arrows discharged by the enemy appeared like the
swarms of locusts.
SIEGE OF TaTf
m
As the Muslims’ camp was within the range of the arrows shot from the ram¬
parts of Ta’if, the Apostle ^ moved his camp to another side of the city. The
siege continued for some twenty-five to thirty nights during which the two sides
fought tooth and nail to get the better of one another and exchanged volleys
of arrows. The Prophet ^ used, for the first time, catapults in the siege of Ta if
whose entry and exit were completely blocked. The arrows shot by the enemy
took its toll and several Muslims were slain . 1
i Ibn Hisham, vol. II. pp. 478-483.
307
308
PROPHET OF MERCY $
KINDNESS IN THE BATTLEFIELD
When the siege did not have the desired effect, the Apostle ^ threatened to cut
down the vineyards of Thaqif. The enemy was extremely perturbed, for its econ¬
omy depended on the fine quality of grapes grown in these vineyards. Thaqif
begged the Prophet ^ in the name of God and their relationship to him to spare
their crops. Taking pity on the enemy, the Apostle said, Certainly, 1 leave it
to God and kinship between us.”
The Apostle announced that if any slave of Thaqif came to him from the
city, he would be set free. Among the ten or more slaves who deserted Ta if, one
was Abu Bakrah «$,. Later on he distinguished himself by his deep knowledge of
Traditions. The Prophet freed all of them and asked the Muslims to take care of
their needs. However, the people of Ta’if were sorely angered by the desertion
of their slaves. 1
THE SIEGE RAISED
Allah had not willed the fall of Ta’if. The Apostle asked c Umar to announce
the raising of the siege and return of the army. Feeling disappointed, some of the
people raised an outcry at the sudden order of retreat. They said, “Shall we go
back without reducing Ta’if?” The Apostle replied, “Alright, mount an attack.”
They bore down on the enemy but were repulsed with losses. Then the Apostle
said, “God willing, we shall return very soon.” The people now felt relieved
and started making preparations for breaking the camp. The Prophet smiled
when he saw them returning. 2
THE SPOILS OF HUNAYN
■
On his way back from Ta’if, the Apostle # stayed over at Ji £ irranah with his men.
He intended to give an opportunity to the Hawazin to make amends by calling
upon him and accepting Islam. Thereafter, he distributed the spoils. The Apostle
^ gave out first to those whose hearts were yet to be won. Abu Sufyan and his
two sons Yazid and Mu £ awiyyah ^ were doled out handsome gifts, as well as
Hakim ibn al-Hizam Nadr ibn al-Harith, c Ala ibn al-Harithah and others.
The leaders of the Quraysh were treated generously and finally every man in the
army was awarded his share of the spoils. 3
1 Zdd al-Madd, vol. I, p. 457 (on the authority of Ibn Ishiq).
2 Ibid.
3 Zdd al-Madd, vol. I, p. 448. See also Bukhari and Muslim-, Ghazwah Taif
309
The Battle of Ta if
LOVE FOR ANSAR AND THEIR SELFLESSNESS
The Prophet ^ gave out a large portion of the spoils to Quraysh who had to be
conciliated to Islam while the Ansar received a small share. Some of the youth
among the Ansar aired their grievance at the meagre gifts made over to them.
The Apostle ordered the Ansar to assemble in an enclosure. Then he gave an
extremely moving speech, which stirred the hearts of the Ansar and brought
them to the verge of tears.
The Apostle ^ said, “Did I not come to you when you were aberrant and
God guided you through me; you were poor and God made you rich; you were
divided and He softened your hearts to unite?” The Ansar replied, “Yes, indeed,
God and His Apostle are most kind and generous.” But the Apostle again
asked them, “0 Ansar, why don’t you answer me?” They said, “What answer can
we give! O Messenger of God. Kindness and generosity belong to God and His
Apostle.” The Apostle sjg- continued, "Had you wished, you could have said, and
verily you would have spoken the truth and I would have acknowledged it. If
you had replied,‘You came discredited and we believed you; you came deserted
and we helped you; you were a fugitive and we gave you shelter; you were poor
and we comforted you.”
The Apostle ^ then turned to speak of the love he had for the Ansar and, at
the same time, explained the reason for differentiating between them in giving
out the gifts. He said, "Do you have any misgivings about me, O Ansar, because
of what I have given to them for the short-lived bloom of this life by which they
may become Muslims while I have entrusted you to Islam?” The Apostle ^ then
posed a question that inflamed the Ansar with the love of the Prophet He
asked, “O Ansar, are you not satisfied that these men should take away sheep
and goats while you return with the Apostle of God? By Him who has the life of
Muhammad in His hand, what you take back with you is better than the things
with which they would return.
“Had there been no migration I myself would have been one of the Ansar. If
all the people go one way in a wadi and the Ansar take another, I would take the
way of the Ansar. The Ansar are the undergarment and others are over-garments.
O Allah, have mercy on the Ansar, their children and their childrens children.
All the Ansar wept until tears ran down their beards as they said, “We are
satisfied and happy that the Apostle of Allah falls to our lot.
i The incident has been narrated in the two $ahihs, but Zdd al-Ma<id gives more details.
3io
PROPHET OF MERCY #
CAPTIVES RELEASED
A deputation of the Hawazin consisting of fourteen persons called upon the
Apostle They requested him to take pity on them and return their kinsmen
and property. The Apostle replied, “You see the people accompanying me.
What I like best is that you come out with the truth. Now tell me, which of the
two is dearer to you? Your children and your women, or your property?
They replied with one voice, “We treasure nothing more than our children
and women.”
Now, the Apostle ^ advised them, “Tomorrow morning when I have fin¬
ished the prayer you get up and say: We ask the Apostles sf§- intercession with the
Muslims, and the Muslims’ intercession with the Apostle that our children
and women be returned to us .” When they did as told by the Apostle he gave
the reply, “Whatever was apportioned to me and the Banu Abd al-Muttalib is
yours. To others I make a recommendation for you.”
Thereupon the Muhajirin and the Ansar said, “Whatever share has been
given to us is passed on to the Apostle.”
Three persons belonging to Banu Tamlm, Band Fazarah and Band Sulaym
refused to part with their shares. The Prophet said to them, “These fellows
have come after accepting Islam. I awaited their arrival and gave them a choice
but they preferred nothing over their women and children. Now, if anybody has
serfs whom he wants to donate cheerfully, the way is open to him. But if any¬
body does not want to do so, he may refuse. He who holds a right to such cap¬
tives shall be given six shares in lieu of each from the first booty Allah grants us.”
Everyone replied, “We give back our shares cheerfully for the Apostles sake.”
The Prophet sj&, however, said, “I do not know who among you is contented and
who is not. You go back now and your chiefs will tell me correctly about your
affairs.” All of them returned the captives, women and children, and not one of
them decided to retain his share. The Prophet also gifted out a garment to every
released captive. 1
LOVING KINDNESS
Among the captives rounded up during the battle, the Muslims also held Shayma
bint Hallmah Sa diyyah The men who took her captive did not know her and
although she told them that she was the foster-sister of the Apostle they paid
her no heed and treated her roughly.
When Shayma was brought before the Anostle shp
i Zad al-Maad, vol. I, p. 449; and Bukhari.
3ii
The Battle of Taif
O Prophet of God, I am your foster-sister” The Apostle ^ asked for proof
and she replied. The bite you gave me in my back when I carried you at my hip.
The mark is still there. The Apostle ^ accepted the proof and stretched out his
robe for her to sit on and treated her courteously. He gave her the choice of liv¬
ing with him in affection and honour or going back to her people with gifts. She
chose to go back to her tribe. She accepted Islam and the Prophet ^ gave her
three bondsmen, a slave girl and some goats. 1
THE LESSER PILGRIMAGE
After distributing the spoils and captives at JiTrranah, the Apostle ^ put on the
ihram to perform the lesser pilgrimage for this was the place from where the
people going for pilgrimage to Makkah from Ta’if changed into ihram. Having
completed the lesser pilgrimage the Aposde ^ returned to Madlnah. 2
The Apostle ^ came back to Madinah in Dhu ’1-Qa c dah, 8 ah. 3 While the
forces were returning from Ta’if, the Apostle of God ^ asked the men to recite:
“We are those who revert and repent and worship and glorify our Lord.” Some of
the people then asked the Prophet to call down evil on Thaqif. The Apostle %
raised his hands to entreat; “O Allah! Guide Thaqif on the right path and bring
them here.”
c Urwah ibn Mas c ud al-Thaqafi ^ met the Apostle ^ while he was on his
way back to Madlnah. He became a Muslim and returned to his people to invite
them to Islam. He was very popular and enjoyed the esteem of his clansmen but
when he broke the news that he had accepted Islam, the people turned against
him. They shot arrows at him from all directions; one hit him and he died.
Thaqif held out for a few months after killing c Urwah «$. but after taking
counsel among themselves they reached the conclusion that it would be beyond
their power to fight all those tribes which had already taken the oath of alle¬
giance at the hands of the Apostle #. Ultimately, they decided to send a deputa¬
tion to the Apostle
NO COMPLAISANCE TO IDOLATRY
When the deputation of Thaqif came to Madlnah a tent was pitched for them
in the Prophet’s ^ mosque. They requested the Apostle # not to destroy their
i Zad al-Madd, vol. I, p. 449 -
i Ibn Hishdm, vol. II. P- 5 °°-
3 Bukhari.
312
PROPHET OF MERCY
chief deity, the idol of al-Lat, for three years. The Apostle # refused; then they
continued to reduce the period by one year, but the Apostle ^ remained firm
in refusing their request until they finally asked for a period of one month after
they had returned to their homes. The Apostle again rejected their request
and ordered Abu Sufyan and Mughlrah ibn Shu c bah al-Thaqafi ^>to destroy
al-Lat. Thereafter Thaqif asked the Prophet # that they might be excused from
offering prayers. To this the Apostle replied; “Nothing remains of a religion
which has no prayer”
Abu Sufyan and Mughlrah ibn Shu c bah accompanied the deputation of
Thaqif when they returned to Ta’if. Mughlrah 4$, smote al-Lat with a pickaxe
and broke it into pieces. Thereupon the people of Ta’if accepted Islam. Not one
of them remained attached to paganism. 1
KA C B IBN ZUHAYR ACCEPTS ISLAM
KaT) ibn Zuhayr paid a visit to the Apostle ^ after the he returned to
Madlnah from Ta’if. KaT) was a poet whose father had also been a versifier. He
had composed many satirical poems ridiculing the Apostle $£■ but when he fell
on evil days, his brother Bujayr wrote to him that he should rather go to the
Apostle ^ as a repentant sinner and accept Islam. KaT>’s brother also warned
him of the dire consequences of disregarding his advice. KaT) at last, came
to the Apostle ^ and composed the famous panegyric ode praising the Apostle
beginning with Bdnat Sifad. 1
When KaT) came to Madlnah he called upon the Apostle sjj| just after he
had finished the morning prayers and placed his hands in his. The Apostle
however, did not know who he was. KaT) % then said to the Prophet fj&, “0
Messenger of Allah, KaT) ibn Zuhayr has come as a repentant Muslim and asks
for security from you. Will you accept his repentance?” One of the Ansar leapt
upon him saying, “O Apostle of God, let me deal with this enemy of God. I will
cut off his head this instant.” But the Apostle # asked him to let KaT) alone since
he had come repentant of his past deeds. It was then that KaT> recited the well
known ode beginning with the verses:
Su c ad is gone, and today my heart is lovelorn;
Enthralled, in chains, no bloodwit coming to un rein.
Then, in another verse he praised the Prophet thus:
1 Zadal-Ma'ad, vol. I,pp. 458-59.
2 Meaning Su c ad has departed.
313
The Battle of Ta*if
Indeed the Messenger is a light whence illumination is sought;
A drawn, sharp-edged sword, the sword of Allah.
Apostle gave away his robe to Ka'b when he recited these verses. 1
i Zadal-Ma'ad , vol. I, pp. 466-68. Qastalani relates in the Mawdhib, on the authority of Abu Bakr ibn
al-Anbari that when Ka c b recited this verse, the Apostle gave his robe to him. Caliph Mu'Awiyah offered
io>ooo dinars for the Apostles robe, but Ka c b refused and said that he could not part with it for anything.
Mu'Awiyah obtained the robe, after the death of Ka c b, for 20,000 dinars, from the heirs of Ka b. Qastalani
further says that the robe remained with the Caliphs for a long time (Az-Zurqdnit a commentary on
Al-Mawdhib, vol. Ill, p. 70).
21
The expedition to Tabuk
S ome of the tribes still suffered from the delusion that the rise of Islam was
transient like a cloudburst, whose shower would be stemmed before long.
It was necessary to warn or even threaten such people before they took an
opportunity to clench their fist at the Muslims. The expedition of Tabuk 1 2 had the
desired effect on such lukewarm tribes, in much the same way as the conquest
of Makkah had gone a long way in clearing away the clouds of opposition. This
expedition against the Byzantine Empire whose might and magnificence was
well known to the Arabs, virtually meant that the Muslims were ready to fling
down the gauntlet even to the greatest power of the day. The esteem in which
the Arabs held the Byzantines, whom they called Romans, is well illustrated by
Abu Sufyans <jj$, remark after he had seen Heraclius rendering honour to the
Apostle’s letter sent through Dihyah ibn Khallfah al-Kalbi He had heard
Heraclius say that he, too, expected a prophet to be born. Aba Sufyan had
then got up, as he related later on, rubbing his hands and saying that the affair
of Ibn Abl Kabshah* (i.e. the Prophet) had become so great that the king of the
1 Tabuk is half-way between Madlnah and Damascus lying to the south-east of Aylah, the biblical
Elath or ‘Aqabah. Yaqut writes, quoting Abu Zayd, in the Mu jam alBuldan that Tabuk is the fourth stop
on the road from Hijr to Syria. It is reported that the Prophet Shu c ayb was sent to the people living there.
Tabuk is at a distance of six days journey from the Red sea and lies between two mountains known as
Hisma and Sharawra (Da’irdt al-Maarifli ‘l-Bustdni). It is now a military cantonment in the district of
Madinah at distance of 700 km. from it.
2 Abu Sufyan used the name sarcastically since a man of that name belonging to Khuza'ah had given
up idol worship, or perhaps, someone going by that name was among the forefathers of the Prophet #
(Majmda Bihar al-Anwar).
315
3i6
PROPHET OF MERCY #
Romans dreaded him. Abu Sufyan <j$> further said that he was then convinced
that the Apostle jH* would ultimately emerge victorious and this was how Islam
took root in his heart. 1
The Arabs could not then dream of attacking the Byzantine Empire. Rather,
they either feared a Byzantine invasion or did not consider themselves so sig¬
nificant as to be coveted by any great power. Whenever the Muslims of Madinah
were faced with a grave danger or felt their safety compromised, their minds
went to the attack of Ghassan who were under East Syria and Caesar. What
c Umar said during the afFair of Iliya’, which took place in the beginning of 8
ah, throws sufficient light on the state of affairs in those days. He says that he
had an Ansar! friend with whom he had arranged that one of them should alter¬
nately remain in attendance upon the Prophet ^ and inform the other about
the incidents happening in his absence. c Umar further says that in those days
they were alarmed by a rumour that the Ghassanid King intended to invade
Madinah and were thus constantly agitated by it. Once, when his Ansari friend
came to his house and knocked at his door asking him to open it, c Umar
enquired of his friend if the Ghassanids had attacked Madinah. 2
Byzantine was in the ascendant in those days. Its armies had, under Herac-
lius, dealt a death blow to the Persian forces and carried their arms to the Persian
capital. The glorious victory was celebrated by the Emperor’s stately march from
Hims 3 to Iliya’ 4 in the seventh year of the hijrah. Heraclius himself carried, in
the guise of a penitent pilgrim, the True Cross retrieved from the Persians while
carpets were spread and rose water sprinkled beneath his feet all over the path
by the people who went forth to meet their hero with tears and acclamations.
Hardly two years had passed after this splendid victory of the Emperor of the
Romans, when the Apostle led an army to face him. The Apostle’s ^ daring
venture made such a deep impression on the minds of the Arabs that it would be
no exaggeration to claim that the expedition of Tabuk served as a prelude to the
conquest of Syria during the reign of Abu Bakr and c Umar The expedition
of Tabuk really ignited the train of victories which eventually made the Muslims
masters of Syria.
What was the starting point of this expedition? It is related that the Apos¬
tle reports of Byzantine forces converging on the northern frontiers of
Arabia with the intention of mounting an attack on the Muslims. Ibn Sa c d and
WaqidI are on record that the Apostle ^ was informed by the Nabataeans that
1 Bukhari.
2 Bukhari and Muslim.
3 Emessa or Edessa.
4 Elath or £ Aqabah.
1
317
The Expedition to Tabuk
Heraclius, after stocking a year s provisions for his army and drafting the pro-
Byzantine tribes of the Lakhm, Judham, c Amilah and Ghassan under his banner,
intended to come upon him and that his advance columns had already reached
Balqa’.
Even if we ignore this report, it can hardly be said that the purpose of the
expedition was to strike terror into the neighbouring power which was a poten¬
tial source of danger to the rising power of Islam. The Apostle ^ intended to
warn the Byzantines that they should not consider the Muslims weak nor should
they take any precipitate action to violate their territorial sovereignty. The expe¬
dition was thus a warning sign since one with insufficient strength would not
shake his fist at a great power nor could one take the risk of descending on its
borders. It is certain, at all events, that the true purpose of the expedition was
what the revelation, (revealed during the expedition of Tabuk) in this connec¬
tion has explained in these words:
O you who believe! Fight those of the disbelievers who are near to you and let
them find harshness in you, and know that Allah is with those who keep their
duty (unto Him ). 1
This objective was more than achieved as was subsequendy borne out by the
far-reaching consequences of the expedition. No retaliatory action was taken,
nor were any Byzantine detachments moved to their borders to drive back the
Muslim army. The Emperor, exhausted by his Persian campaigns, remained an
impotent spectator to the raid on his confederate border tribes or perhaps he
thought it fit to wait and see before taking up arms against the new power rising
in the East.
The pro-Byzantine Christian tribes in northern Arabia were impressed by
the first rattle of the new Arabian power. This was a great advantage accruing
from the expedition of Tabuk for it made these tribes shift their allegiance from
Constantinople to Madinah which eventually led them to the acceptance of the
religious aspect of the Islamic power. The expedition also went a long way to
drive home the reality that the rise of Islam was not a momentary success, fated
to burst like a bubble, as some of the Arabs had assumed, but that it was solid as
a rock with a great future lying ahead of it. In fact, severance of the ties between
these border tribes and Byzantium served as a precedent before they could pay
attention to Islam, the new source of power and strength which was taking root
and raising its head in their own homeland. The divine revelation too makes an
allusion to this aspect of the expedition in a verse of Surah at-Tawbah :
i Qur’an 9:123.
318
PROPHET OF MERCY f
Nor step they any step that angers the disbelievers, nor gain they from the enemy
a gain, but a good deed is recorded for them therefore . 1
The battle of Mutah was still fresh in the minds of the Byzantines who had
failed to humble the Muslim army in spite of their vastly superior numbers. The
Muslims, on the other hand, having once measured swords with the Byzantines,
had overcome their traditional terror of the impregnable Roman legions.
In short, the expedition of Tabuk was a landmark in the life of the Prophet
^ as well as in the onward march of the Islamic mission for it had a far-reaching
effect on the future course of events leading to the glorious conquests of Islam
that were yet to come.
THE TIME OF EXPEDITION
The Tabuk campaign was undertaken in the month of Rajab, 9 ah. 1 It was the
time when the date crop had ripened and the shade of the trees was pleasant.
The Apostle undertook a long journey for the Tabuk expedition and traversed
deserts and arid plains to face an enemy vastly superior in numbers. As the Mus¬
lims were then passing through a period of drought, the Apostle told the Com¬
panions beforehand, unlike on previous occasions that he intended to attack the
Byzantines so that they might make suitable preparations . 3
The hypocrites fell out on different pretexts. They either disliked strenuous
war against the powerful enemy or disliked to go out in the oppressive heat.
They even doubted the truth and had little interest in fighting for the sake of
God, so they refrained from accompanying the Apostle on this occasion. Such
disaffected persons were admonished by God in this wise:
Those who were left behind rejoiced at sitting still behind the messenger of Allah,
1 Qur’an 9:120.
2 It is difficult to determine the dates of the Tabuk campaign according to the solar calendar. Some
of the Prophet’s ^ biographers have computed that Rajab, 9 ah coincided with November as computed
by Habib ar-Rahman Khan in his Miftah al-Taqwin. c Allamah-ShiblI also holds this view. But the internal
evidence furnished by reliable hadith included in the Sahihayrt and other trustworthy books of hadith
shows that the expedition was undertaken in the summer season. KaT> ibn Malik says: "God's Messenger
undertook it in extreme heat, facing a long journey, desert country and a teeming enemy.’’ Musa ibn c Uq-
bah describes the journey to have been undertaking during “autumn nights in severe heat when people
take shelter under the date-palm trees... Also, the pleas of the hypocrites and its contradiction in Surah
at-Tawbah: And they said. Go not forth in the heat! Say: The heat of the hell is more intense of heat, if they
but understood" leaves no doubt that the journey was undertaken during the summer season. Be that as
it may, the internal evidence is so strong and irrefutable that it cannot be brushed aside, as certain histo¬
rians have done, to hold the view that the expedition was undertaken in November instead of July-August,
merely for the reason that it is now difficult to compute the dates given by the earlier biographers with the
Gregorian calendar
3 $ahihayn, on the authority of Ka c b ibn Malik.
The Expedition to Tabuk
319
and were averse to striving with their wealth and their lives in Allah’s way. And
they said: Go not forth in the heat! Say: The heat of hell is more intense of heat, if
they but understood . 1
ENTHUSIASM OF THE MUSLIMS
The Apostle ^§- took particular care to make preparations for the expedition. He
urged the affluent Companions ^ to donate handsomely to the campaign with
the result that many a well-to-do Companion made lavish contributions to it.
c Uthman spent one thousand dinars on the force known as the brigade of dis¬
tress or Jaysh al-Usr and the Apostle invoked Gods blessings for him. A num¬
ber of Companions who were unable to raise money for their mounts asked the
Apostle ^ to help them. As, however, their requests could not be met for want
of funds, the Apostle $§- expressed his inability to fulfil their requests and they
returned disconsolate and disheartened. Some of them were so sorrow-stricken
and depressed that God sent down the revelation exempting them from the duty
of joining the expedition:
Nor on those (is any blame) whom, when they came to you (asking) that you
should mount them, you did say: I cannot find whereon to mount you. They
turned back with eyes flowing with tears, for sorrow that they could not find the
means to spend . 2
There were still others who could not make up their mind to participate in the
campaign although their indecision was not because of any doubt or misgivings.
THE army’s DEPARTURE FOR TABUK
The Aposde # set out from Madinah for TabOk with an army 30,000 strong.
In no other expedition to Tabuk had such a large number of men shouldered
arms. Before the departure, the Apostle ^ ordered the men to pitch their camp
at Thaniyat al-Wada'. He put Muhammad ibn Maslamah al-Ansari in charge
of Madinah and left behind ‘All to look after his family. When ‘Ali % com¬
plained to the Apostle # that the hypocrites were going about spreading false
rumours about him, he replied, “Are you not content ‘All that you are to me as
Harun 3 was to Musa, 4 except that there will be no prophet after me? 5
i Qur’an 9:81.
1 Qur’an 9 = 9 2 -
3 Aaron.
4 Moses.
5 Bukhari: Gazwah Tabuk.
320
PROPHET OF MERCY
When the Apostle ^ made camp in al-Hijr, the land of Thamud, he told the
Companions that it was the country of those who were being tortured for their
sins. He said, “If you enter the houses of those who did wrong to themselves,
enter tearfully with the fear that you might also meet the same fate that befell
them.’ 11 He also instructed his men, “Do not drink any of its water nor use it
for ablutions. If you have used any for dough, then feed it to the camels and eat
none of it.”
The journey was extremely arduous; the scarcity of water added to the misery
of the army. When the men complained to the Apostle ^ about their distress, he
prayed to God and a cloud sent down torrents until every man had quenched his
thirst and stored enough water to meet his needs. 1 2
DEMORALISED HYPOCRITES
Some of the hypocrites kept company with the Apostle *§-. While the Muslim
army was on its way to Tabuk, one of them said to another, alluding to the Apos¬
tle “Do you think that the executioners of the Romans will deal with you in
the same way as the Arabs do? By God, we seem to see you bound with ropes
tomorrow. 3
TREATY OF PEACE WITH AYLAH’s RULER
Yuhannah ibn Ru’bah, the governor of Aylah called upon the Aposde ^ at
Tabuk. Yuhannah made a treaty of peace and also paid the poll-tax ( jizyah ).
Similarly the people of Jarba’ and Adhrah paid the tax, and in return they were
all granted peace as well as a guarantee for the safety of their territory and their
ships and caravans by land and sea. The treaties were signed by the Aposde
and delivered to the parties. The Aposde $ received Yuhannah cordially show¬
ing him due respect. 4
BACK TO MADINAH
Byzantium did not stir. When the Apostle ^ saw that there was no movement
of troops by the enemy who seemed to have abandoned the border towns, he
gave orders for the return march. The objective of the expedition having been
1 Zdd al-Maad, vol. II. pp. 3-4; Ibn Hisham , vol. II p. 522.
2 Ibn Hisham, vol. II p. 522.
3 Ibid. p. 522.
4 Ibid. pp. 525-26.
321
The Expedition to Tabuk
ieved, the Prophet # did not consider it necessary to advance further into
<auI^ t0 Carr ^ 0n hostilities. Only one Christian chieftain, Ukaydir ibn
' W ^° was ru ^ er of Dumat al-Jandal' and enjoyed the patronage
o t e Byzantines, was reported to be harbouring hostile designs. The Apostle
sent Khalid with five hundred troops who captured Ukaydir and brought
him to the Apostle. The Prophet, however, spared his life on the condition that
he surrendered unconditionally and agreed to pay the poll-tax. 1
After staying for a few nights in Tabuk, the Apostle returned to Madlnah. 2 3
FUNERAL OF A POOR MUSLIM
Abdullah Dhu 1-Bijadayn died at Tabuk. He had been very eager to accept
Islam but his tribesmen had prevented him from converting. At last they turned
him out with only one coarse sheet of cloth in which he repaired to call upon
the Apostle By the time he came to the Apostle ^ the sheet of cloth had been
torn into two pieces, one of which was used by him as a loincloth and the other
he had wrapped over him. He was known as Dhu ’1-Bijadayn <$, from the day he
appeared before the Apostle in that condition.
When he died at Tabuk the Apostle took part in his burial along with
Abu Bakr and c Umar By the light of a torch that someone held aloft, a grave
was dug for him and the Apostle ^ himself went down into it to lay him at rest.
While Abu Bakr and c Umar let down the corpse of Abdullah Dhu’l-Bijadayn j®,,
the Apostle # said to them, "Bring your brother nearer to me.” After the Apostle
^ had arranged Abdullah in his niche, he said, O God, I am pleased with
him; be Thou pleased with him!” Abdullah ibn Mas ud used to say thereafter,
“Would that I had been the man in that grave. 4
TRIAL OF KA C B IBN MALIK
Among those Muslims who had stayed behind in the expedition of Tabuk, not
because of any doubt or disaffection, were Ka‘b ibn Malik, Murarah ibn ar-Rabf
and Hilal ibn Umayyah All of them had accepted Islam m the earlier stage
—-“ i „ nMr Tabuk where the Arabs used to go to transact business
‘ Damat ^n andd h Tb« P nfo U r°ak«l and was deserted when Ukaydir again developed the town and
l olden times. Duma had be . j its past importance. The place enclosed by a suirounding
larted olive plantations. ^ ,ow " 1 “ 8 , outpost at the northern border, the town was popu-
2 Ibn Hisham, vol. II, P- 5*6.
3 Ibid. p. 527.
4 Ibn Hisham , vol. II, PP- 5 * 7 - 8 -
322
PROPHET OF MERCY ^
of the Prophets mission and undergone hardships for the sake of their faith.
Murarah ibn ar-Rabf and Hilal ibn Umayyah Jjfr had also taken part in the
battle of Badr. In fact, none of them had ever been remiss in accompanying the
Apostle ^ in the previous battles, and, therefore, their failure to do so in the
expedition of Tabuk could have been brought about only by the Will of Provi¬
dence which perhaps wanted to set another example of severe trial to test the
strength of their faith for the benefit and example for the coming generations.
They had been held back on this occasion partly on account of indolence and
indecision and partly, because of their placing reliance on worldly means and
objects, or, perhaps, they had not given thought to the urgency of the matter as
it deserved. These are common human failings which have very often let down
those who have been second to none in the sincerity of their faith in God and
the love of His Apostle sjj^. In fact, this is the moral so pointedly illustrated by
these words of Ka c b ibn Malik
Every day I would go out to get ready for the journey so that I might leave with
them, but I would come back having done nothing. I would say to myself,‘I can do
that whenever I want to’, but continued procrastinating until the time for depar¬
ture came and the Aposde of God left with the Muslims. And I had still not
made necessary preparations. I thought that I could go after a day or two and then
catch up with them. I went to make the preparations after they had left but again
returned without having done what was necessary. Day after day passed, until I
became sluggish while the army had gone far ahead at full speed. I still thought
of leaving Madlnah to overtake them and I wish that I had done so, but I did not . 1
All the three Companions were called upon to prove, in a way unknown in
the annals of any religion, the sincerity of their faith in God and their love for
the Apostle It was undoubtedly, an excruciating trial of their loyalty to Islam,
of their perseverance and tenacity, in times of ease as well as in difficulty, in
cheer as well as in despondency.
There is also not the least doubt that all these true-spirited Companions
spoke the truth when the hypocrites had offered excuses for justifying their
absence from the expedition.
The incident as related in the traditions, on the authority of Ka c b ibn Malik
continues with a narrative bespeaking his sincerity:
Those who had stayed behind came and began to make excuses with oaths. There
were about eighty of them and the Apostle ^ accepted their pleas, administered
oaths to them and asked divine forgiveness for them, leaving what they had con-
i Bukhari: Kitab aJ-MaghazI.
The Expedition to Tabuk
323
cealed in their hearts to God. Then 1 came and saluted him and he smiled as one
who is angry. He said. Come nearer.” I went and sat before him. Then he asked,
“What had kept you back? Did you not purchase a mount?” 1 replied, “By God, it
was exactly so. O Apostle of God, were I sitting with anyone else in the world I
would have thought of offering some excuse for saving myself from his anger for
I know how to argue and justify myself but, true to God, I know that if I were to
satisfy you by telling a lie, God will soon make you angry with me. And if I dis¬
please you now by telling the truth, I have hopes that God will pardon me in the
end. Honest to God, I have no excuse at all and I was never stronger and richer
than when I stayed behind.
The hour of trial came at last. The Apostle forbade everyone to speak to
the three who had made a clean breast. Such were those Muslims, who knew
nothing but to listen and obey the Apostle, that not even the members of their
own families would address a word to these men. All the three felt forsaken and
abandoned, as if they were alone in an alien country. They endured it for fifty
nights. Murarah ibn ar-Rabf and Hilal ibn Umayyah shut themselves up in
their houses, lamenting and shedding tears all the while. Ka c b ibn Malik was,
however, young and sturdy. He would go out and join the prayers with others,
roam about in the market, but nobody seemed willing to keep company or talk
to him.
But the aloofness did not cause to increase the distance between them and
the Apostle of God Nor was there any diminution in the loving regard that
the Apostle # had for them. The admonition by the Aposde $ rather gave rise
to a still more acute longing in them to regain the affection of the Prophet #.
The narration of Ka c b ibn Malik which bears the savour of the plain truth,
goes on to say:
And I would go to the Apostle # and salute him when he sat with others after
the prayer, thinking whether his lips had moved in returning my salutation or
not. Then I would pray near him and see him with half an eye. I marked that he
fastened his eyes on me when I was busy in prayers but he turned away from me
as soon as I tried to take a look at him.
The wide world seemed to have closed in on these men. KaT) ibn Malik
relates about the behaviour of one whom he considered to be his inseparable
friend.
When the harshness of the people became unbearable. I scaled the wall of Abu
Qatadah’s orchard and went to him. He was my cousin and held dearest by me.
I greeted him but. by God, he did not even return my salutation. I said: “O Abu
f
324
PROPHET OF MERCY #
Qatadah, I adjure you by God, do you not know that I love God and His Apostle?
But he still kept quiet, so I repeated my question again. He remained silent for a
while and then said: “God and His Apostle know best!” At that my eyes gave way
to tears and I jumped back over the wall. 1
The ordeal, however, did not come to a close at that. The ban was extended to
their wives and the three were ordered to separate themselves from their wives,
though without divorcing them. Ail of them obediently yielded to the command.
The faith and loyalty and firmness of Ka c b ibn Malik was brought to a yet
more delicate and crucial test when the king of Ghassan tried to angle him with
a silver hook. He was the ruler of a kingdom that had exercised a deep influ¬
ence upon the Arabs. The Arab nobles and chieftains vied with one another to
enter the circle of his entourage, or even to be invited to attend his court, and
eminent poets composed splendid eulogies in the honour of Ghassanid kings. 2
A Nabataean courier of the king contacted Ka c b ibn Malik ^ when the Apos¬
tle’s aloofness and the coolness of the people to him had become agonising
enough to drive him mad. The courier delivered him a letter from the king in
which he had written: “We have learnt that your master has treated you badly.
God has not destined you to be humiliated and wasted, so come to us and we
shall deal kindly with you.”
Ka c b took the letter as a challenge to his integrity. His conscience smote
him to the point of provoking his love for God and His Apostle and so he
took the letter to an oven and burnt it.
Their test was over at last. None of the three was found wanting. Then came
the revelation from God that illustrated their personal example to make it a gen¬
eral lesson, good for all times to come. They had demonstrated by their action
that solace and refuge could not be found by fleeing from God, but rather only
in coming back to Him. The spacious earth of God had become straitened for
them; in their own souls they had a feeling of constraint, but they did not sway
from the right path. Then it was that God forgave them and took them back
into His grace. But a noteworthy feature of the verses revealed on this occasion
was that the Most Gracious God did not make a mention of the repentance
of these three persons lest they might feel singled out and humiliated. Their
penitence was spoken of after mentioning the contrition of the Apostle and
other Muhajirin and Ansar who had been ready and willing to take part in the
expedition. The revelation goes to show that whatever sufferings and hardships
they had endured had raised their degree in the spiritual world.
1 Bukhari.
2 Hassan ibn Thabit and other poets have immortalized the Ghassanid kings through their glowing
eulogies.
The Expedition to Tabuk
325
Allah has turned in mercy to the Prophet, and to the Muhajirin and the Ansar
who followed him in the hour of hardship. After the hearts of a party of them had
almost swerved aside, then turned He unto them in mercy. Lo! He is full of pity,
merciful toward them. And to the three also (did He turn in mercy) who were left
behind, when the earth, vast as it is, was straitened for them, and their own souls
were straitened for them till they bethought them that there is no refuge from
Allah save toward Him. Then turned He unto them in mercy that they (too) might
turn (repentant unto Him). Lo! Allah! He is the Relenting, the Merciful. 1
THE EXPEDITIONS AT A GLANCE
The expedition of Tabuk, which took place in the month of Rajab, 9 ah, was the
last campaign during the lifetime of the Apostle The number of his battles
was twenty-seven while he is reported to have sent out sixty forays and expedi¬
tions 2 although no fighting had taken place in many of them.
Never in the history of human conflict had any conqueror shed so lit¬
tle blood and been crowned with such a remarkable success. In all these bat¬
tles only 1,018 persons, 3 Muslims as well as non-Muslims lost their lives. But it
would be to attempt the impossible to hazard any guess as to how much blood
of the ferocious Arabs was saved from being spilled or how many souls escaped
degradation and debasement because of this minimal loss of human life. Such
was the public tranquillity and orderliness resulting from the Apostle’s ^ cam¬
paigns that a female pilgrim would go from Hlrah to Makkah and return after
circumambulating the Ka c bah without any fear in her heart, save the fear of
God. 4 Another report says that the women from Qadissiyya “Went alone on
their dromedaries for pilgrimage to Makkah without the least anxiety or fear.” s
This was the country in which, from the time immemorial, fights and forays,
battles between nomadic tribes and raids on one another s flocks and property
had been accepted unquestionably as a part of the desert life. Even the caravans
of neighbouring powerful kingdoms dared not cross the country in pre-Islamic
days without powerful escorts and guides.
The campaigns of the Apostle $ were warranted by two universal truths
enunciated in the Qur’an. One of these says that “Persecution is worse than
1 Qur’an 9:117-18.
2 Estimate by Ibn al-Qayyim (Zad al-Ma'ad).
3 QSdi Muhammad Sulaymin Mansurpuri gives this figure after a detailed study m Rahmat h
VAlamin ).
4 Bukhari: Alamat an-nubuwwah.
5 Ibn Hisham , vol. II, p- 5 gl *
326
PROPHET OF MERCY §
slaughter” 1 2 and the other declares that “There is life for you in retaliation, O men
of understanding.” 1 These twin principles, which refused to acquiesce in wrong¬
doing and urged to strive for the defence of honour and justice, soon established
peace and order at the cost of little labour and time on the part of Muslims.
This was achieved under the benevolent and altruistic guidance of the Apostle
who was ever vigilant to secure the well-being and enlightenment of the enemy,
instead of allowing the satisfaction of vindictive feelings to become the objective
of his campaigns. Whenever the Apostle sent out any detachment on forays or
brought battle to the enemy he invariably issued strict instructions to his men
to be God-fearing and kind to the friends as well as foes. The directions he once
gave to his troops were:
I ask you to fear God and to be considerate to the Muslims with you. Fight in
the Name of God and slay those in his Name who have disbelieved Him. Neither
should you break your promise, nor pilfer the spoils, nor kill any child or woman
or a man infirm and old or a priest who has withdrawn to seclusion. Never lay
your hands on a date palm, nor chop down a tree, nor yet pull down any building. 3
The success of these campaigns of the Apostle sjf^ can be judged from the fact
that within a brief period of ten years more than a million square miles was
won for Islam: the Islamic state expanded at an average rate of some 274 square
miles daily at the cost of one martyr a month. 4 This respect for human life is
unequalled in the annals of man. The truth of this assertion is amply borne out
if the losses of these campaigns are placed by the side of casualties in the last
two world wars, the first of which was fought from 1914 to 1918 and the second
from 1939 to 1945. According to the Encyclopedia Britannica 6,400,000 persons
lost their lives 5 in the first war and the number of casualties in the second ranged
between 35 and 60 million. 6
Yet, neither of these two blood stained wars can claim to have done any good
to humanity nor did they solve any of the world’s problems.
The ecclesiastical tribunal known as the Inquisition established by the Roman
Catholic Church in the Middle Ages for the trial and punishment of heretics is
reported to have taken a toll of 12 million lives. 7
1 Qur’an 2:119.
2 Qur’an 2:179-
3 Waqidi, on the authority Zayd ibn Arqam in connection with the expedition of Mu’tah.
4 Brig. Gulzar Ahmad, The Battles of the Prophet of Allah, Karachi, (1975), p. 28.
5 Encyclopedia Britannica (1974) vol. 19, p. 966.
6 Ibid, p.1013.
7 John Devenport: Apology for Mohammad and the Qur’an.
The Expedition to Tabuk
327
THE FIRST HAJJ
The pilgrimage was enjoined in the year 9 ah. 1 The Apostle ^ sent Abu Bakr
in command of the pilgrims. The polytheists were, during the year, at their
pilgrimage stations. 2 Abu Bakr ^ led a party of three hundred Muslim pilgrims
from Madinah.
The opening verses of Surah at-Tawbah 3 were revealed after the pilgrims had
left for Makkah. The Apostle ^ sent for c AlI and charged him to proclaim the
verses at Mina when all the pilgrims had assembled there after performing the
sacrifice. It signified the end of idolatry in Arabia for no idolater was allowed to
perform the hajj or to go round the Ka c bah in a nude state after that year. The
divine revelation also laid down that if the Apostle || was obliged to fulfil any
obligation under a treaty with the polytheists it would be discharged up to a
stipulated period after which the compact would be considered dissolved.
c AlI ^ went forth on the Apostles H camel and overtook Abu Bakr % en
route, who asked All if he had come to give orders to him or convey them. c Ali
replied that he had only been charged to convey orders to him. Thereafter
both went on to Makkah where Abu Bakr managed the arrangements for
hajj. When the day of sacrifice came, c Ali <$, proclaimed what the Apostle # had
ordered. 4
, There are somT scholars who ho.d .he view .ha, <he command of>ii « J«d «»**«"*•
Shaykh Muhammad al-Khudari takes this view in the Tarikh a,-Tashn al-lslam, (p. 5 ).
2 Ibn Hisham, vol. II, p. 543 -
3 Qur’an 9 ff.
4 Ibn Hishdm,vo\. II.PP- 543 ~ 4 6 -
22
The Tear of'Deputations
Arrival of Deputations in MadInah
llah first caused the Apostle of God ^ to prevail over Makkah, thereaf-
Z.A ter he returned from the expedition of Tabuk with flying colours. Prior to
^ A* that, he had sent letters to the rulers within the country and to the kings
and emperors of neighbouring lands, inviting them to accept Islam; these were
received by some with the greatest of honour, who sent back courteous replies;
others were astounded or indifferent and yet others were irreverent and insolent.
Before long, God requited the arrogant suzerains by taking their lives or king¬
doms, or both, and all these happenings were spoken of all over Arabia.
Makkah had been the spiritual and religious centre of Arabia. The submis¬
sion of the Quraysh nobles to Islam was of the greatest importance for the whole
of Arabia. The airy dreams of those who had counted on the Quraysh to bring
Islam to its knees had fizzled out while those who were in two minds, marking
time to see the result of the struggle between the Muslims and the Quraysh,
found the obstacle to their acceptance of Islam removed. The noted Indian
scholar of traditions, Muhammad Tahir Patnl (d. 986/1578) writes in the Majma c
Bihar al- Anwar.
This was the Year of Deputations. As the Quraysh were their religious leaders and
guardians of the House of God, the Arab tribes had adopted a policy to watch
and wait in regard to Islam. When the Quraysh bowed their heads to Islam, Mak¬
kah was captured and Thaqlf also accepted Islam, they, too, realised that it would
not be possible for them to resist the power of Islam. Then deputations began to
329
330
PROPHET OF MERCY sgf
arrive in Madinah from all over Arabia and the people entered the faith of God
in legions. 1 2
It was only natural that the events, stated earlier, had a deep effect on the Arabs
and prepared them to accept Islam. Representative parties of the Arab tribes
came to the Apostle to accept Islam in such a succession like the beads of a bro¬
ken rosary falling one by one.
These deputations returned to their homes charged with a new spirit of faith
to call their brethren to Islam and to efface all traces of paganism in their tribes.
One such deputation came from the large tribe of Banu Tamlm with a num¬
ber of its orators and poets and challenged the Muslims to a contest in oratory
and poetry. The contest ended in establishing the superiority of Islam and its
adherents. The chiefs and nobles of Banu Tamlm acknowledged the superi¬
ority of the Muslim orators and poets, accepted Islam and left for their homes
with valuable gifts that the Apostle presented them with . 1
The deputation of Banu Amir also came to Madinah. Banu Sa c d ibn Bakr sent
Dimam ibn Tha c labah as their representative to the Apostle He accepted
Islam and went back to his tribe determined to invite them to his faith. When
his tribesmen gathered round him, the first thing he said to them was, “Woe be
to al-Lat and al-Uzza!” “Heavens forbid! Dimam”, they said. “Beware of leprosy,
elephantiasis and madness!” Dimam replied, “Confound you! By God, they can
neither hurt nor heal. God has sent an Apostle H and given a Book to him, and
delivered you thereby from your present state. I bear witness that there is no god
but one God who is without any associate and that Muhammad is His slave and
Apostle. I have brought you what he has commanded you to do and what he has
forbidden you.” And by the time the evening was over there was not a man or
woman in his tribe who had not entered the fold of Islam . 3 4
The deputation of Banu Hanlfah came to the Apostle With it came
Musaylamah, the arch-liar. He accepted Islam but later turned apostate and
made a claim to apostleship. He was killed fighting with the Muslims.
The reputation of Banu Tayy also came to Madinah bringing with them their
chief and gallant cavalier, Zayd al-Khayl. The Apostle of God H changed his
name to Zayd al-Khayr and he proved himself to be staunch Muslim strong
in faith.
1 Majma c Bihar al-Anwar, vol. V, p. 272.
2 Ibn Hisham, vol. II, pp. 560-68.
3 Ibn Hi sham, vo]. II, p. 526.
4 Zayd al-Khayl means Zayd of the horses and Zayd al-Khayr, Zayd of goodness. The Apostle pree
ferred good and meaningful names.
331
The Year of Deputations
Adi, the son of Hatim, whose name has long been known for generosity,
called upon the Apostle Impressed by the courteous bearing and consider-
ateness of the Apostle #, Adi accepted Islam and said, “By God, this is not
the way kings behave.”
The delegation of Banu Zubayd also came to the Apostle It was led by
Amr ibn Ma dlkarib, the noted warrior of Arabia. Al-Ash c ath ibn Qays came with
the deputation of another tribe, Kindah. Then came the deputation from Azd
and the envoys of the king of Himyar, who brought a letter to the Apostle
informing him of the acceptance of Islam of their tribes.
The Apostle ^ sent Mu c adh ibn Jabal and Abu Musa to invite the people
of Yemen to Islam. He also instructed them: “Make things easy and do not make
them difficult. Cheer up (the people) and do not scare (them ).” 1
Farwah ibn Amr al-Judhami was the governor of Ma c An and surrounding
lands in Syria on behalf of the Byzantines. He sent an envoy to the Apostle ^
informing him of his acceptance of Islam.
Banu al-Harith ibn Ka c b ^ living in the territory known as Najran were
converted to Islam by Khalid ibn al-Walid dgk, who stayed with the tribe and
instructed them in the teachings of Islam. Khalid ibn al-Walid came back
to the Apostle ^ with the representatives of Banu al-Harith. When these men
returned to their tribe the Apostle ^ sent Amr ibn Hazm to instruct them
in religion and to teach them the Sunnah and the rituals of Islam as well as to
collect the poor-tax from them. Another deputation from Hamdan called upon
the Apostle of God ^. 2
The Apostle # sent Mughirah ibn Shu c bah to break the idol al-Lat.
Mughirah and his friends broke the idol into pieces and then razed it to
ground the boundary-wall enclosing it. They returned the same day after
accomplishing the task assigned to them and the Apostle ^ praised them for it . 5
The Apostle # welcomed the deputation of Abd al-Qays when it came to
him but he also forbade them the glazed jars used for brewing intoxicants. He
took this precaution since Abd al-Qays were given to drinking liquors/
Ash c ariyyin and the people of Yemen came to Madlnah singing verses which
expressed their eagerness to meet the Apostle
Tomorrow we shall meet our soul mates,
Muhammad and his comrades.
i
i
3
4
Bukhari: Kitab ai-MaghazI.
Ibn Hishdm, vol. II, pp. 575-96-
Ibn Kathir, vol. IV, pp. 62-63.
Zadal-Mcfad vol. II p- 28; Bukhari and Muslim , on
the authority of‘Abbas.
332
PROPHET OF MERCY gj
When the Apostle gjk saw them he remarked: “The people of Yemen have come
to you. They have the tenderest minds and the gentlest hearts. Faith belongs to
Yemen and wisdom belongs to Yemen.” 1
The Apostle ^ had sent Khalid ibn al-Walid with a party to invite the
people of Yemen to Islam. He stayed there for six months, preaching the faith to
them, but none accepted his summons. Thereafter c AlI who was assigned the
task went there and read out the Apostle’s sj§> letter to the people of Hamdan. The
entire tribe entered the fold of Islam and c Ali communicated the news to the
Apostle He prostrated before God in thanksgiving and then raising his head
from the dust, said, “Peace be upon Hamdan. Peace be upon Hamdan.” 2
A delegation of 400 men paid a visit to the Apostle from the tribe of
Muzaynah. Another deputation from the Christians of Najran called upon the
Apostle There came 60 people riding the mules, 24 of whom were chiefs
and ecclesiastics including Abu Harithah, the great scholar of their religion. The
kings of Byzantium honoured him because of his extensive knowledge, gave
him stipends and built churches for him. A number of Qur’anic verses concern¬
ing these people were sent down by God on this occasion. 3 4 5
The delegation from Najran had come to see the Apostle after he had sent
a letter inviting them to Islam. They asked the Apostle H a number of questions
and God answered them in the verses included in Surah Al c Imran. A The Apostle
of God # proposed a mubdhalah 5 that is, a solemn meeting in which both sides
were to summon not only their men, but also their women, and children, and to
earnestly pray to God invoking His curse on the party that belied His revelations.
The Christians, being afraid to accept the challenge of the Apostle #, declined.
They presented themselves to the Apostle ||> on the following day and asked that
the protection of the Islamic State be granted to them in return for a tribute. The
Apostle # gave them a document specifying the tribute and sent Abu c Ubaydah
ibn al-Jarrah qgfc with them. The Apostle also said, “He is the trustee of these
people.” 6
The Apostle of God ^ felt happy on the arrival of a deputation from Tujib.
They asked questions about a number of things and the Apostle <§• had the
answers to their questions written down for them. Then they asked to be told
1 Bukhari —in another version “and understanding of faith* also occurs after the word “wisdom.”
2 Z&d al-Ma c ad vol. II, p. 33.
3 Ibid, pp. 35—36.
4 Verses 1-34 in the 3 rd chapter of the Qur’an.
5 See verse 3:61 of the Qur’an and its commentaries.
6 Ibn Kathir, vol. IV, p. 100; see also Bukhari.
333
The Year of Deputations
more about the Qur an and the Sunnah which caused the Apostle $ to have a
liking for them. He instructed Bilal to entertain them well. However, they
stayed but for a few days with the Apostle ^ and expressed the desire to return
to their homes. When asked why they wanted to depart so soon, they replied,
We want to go back to tell our people how we met the Messenger of God sj&,
what talks we have had with him and what replies he gave to our questions.”
Thereafter they returned and again called upon the Apostle ^ during the pil¬
grimage in 10 A. H. when the Prophet # was at Mina. 1 2
Deputations also called upon the Apostle ^ from Banu Fazara, Banu Asad,
Bahra and c Udhrah> and all of them ^ accepted Islam. The Apostle ^ prom¬
ised them the capture of Syria. However he forbade them to have recourse to
oracles for divination of the future and commanded them to cease offering the
sacrifices they had been doing hitherto. He also told them that only the sacrifice
on the occasion of c Id al-Adha was lawful for them. When the delegations of
Ball, Dhl Murrah and Khawlan called upon the Apostle he asked them about
the idol of Khawlan 1 to which they had been paying divine honours. They said,
“God bless you! God has replaced it by what has been brought by you. There are
however a few elderly persons and senile women who are devoted to it but we
will break it when we return.” 3 4 Deputations also came to the Apostle from
Muharib, Ghassan, Ghamid and NakhaV The envoys of Arab tribes coming to
Madlnah learnt about Islam and its institutions, watched the graceful and genial
behaviour of the Apostle and benefited from the company of Aposdes ^
Companions. Tents were often pitched for them in the courtyard of the Proph¬
et’s $ mosque where they saw the Muslims offering prayers and reciting the
Qur’an. They spoke plainly and frankly, asked whatever they wanted while the
Apostle answered their questions in all soberness, explained the wisdom of
Islam and quoted the scripture to them which imparted in them certitude and
peace of heart.
THE APOSTLE’S CONVERSATION WITH A PAGAN
Perhaps the most remarkable feature of the Arab character was their lack of
inhibition, a frankness to the point of being blunt and rugged. The talk a pagan
chief Kinanah ibn c Abd Yalll had with the Apostle of God $ illustrates the
1 Zad al-Mcfad. vol. II, P- 43
2 Ibid, pp. 44-47-
3 Ibid., p. 47 .
4 Ibid. pp. 47-55-
334
PROPHET OF MERCY #
brusqueness of the sons of the desert. Kinanah said, “As for adultery, we mostly
remain bachelors or cannot get married* so we have to indulge in it.”
The Apostle ^ replied, “That is unlawful for you. God has commanded: And
come not near unto adultery. Lo! It is an abomination and an evil way.*
Kinanah said again, “What you say about usury means that our entire prop¬
erty is nothing but usury.”
“You have a right,” replied the Apostle “to get back the original sum that
you lent for God has ordered: O you who believe! Observe your duty to Allah,
and give up what remains (due to you) from usury, if you are (truly) believers.” 1 2 3
“As regards wine,” Kinanah said further, “it is the juice of our lands and a must
for us.”
“Allah has forbidden it,” replied the Apostle and then recited the verse,
“O you who believe! Strong drink, games of chance, idols and divining arrows
are only an infamy of Satans handiwork. Leave it aside in order that you may .
succeed.” 4
Kinanah again asked, “And what do you say about the idol Rabbah?”
“Break it,” answered the Apostle
Kinanah and his companions were taken aback. They protested, “If Rabbah
were to know that you want to break her, she would finish off all her priests!”
c Umar now intervened to say, “O c Abd Yalll, woe to you! How ignorant are
you? What else is Rabbah except a stone?”
Kinanah and his friends replied angrily, “Ibn al-Khattab, we have not come
to ask you.” Then turning to the Apostle !§■ he said, “You may break it, but we
cannot.”
The Apostle ^ then said to them, “I will send someone with you who will
do it for you.”
The deputation then took its leave of the Apostle # who bade them farewell.
Before leaving for their homes they asked the Prophet # to appoint a leader for
them. The Apostle *§ selected c Uthman ibn Abi T- c As % to act as their leader. He
was the youngest among them but the Apostle H had noticed his keen interest
in religion and he had also learnt some of the Qur’an before leaving Madlnah. 5
Thus the year of deputations was a year in which idolatry was once and for all
purged from the Arabian Peninsula.
1 Kinanah perhaps meant that they could not get married as they were mostly out with commercial
J
caravans.
2 Qur’an 17:32.
3 Qur’an 2:278.
4 Qur’an 5:90.
5 Zdd al-Ma c ad, vol. II, p. 25.
The Year of Deputations
335
COMMANDMENT FOR ZAKAT AND CHARITY
The divine commandment making it incumbent upon the Muslims to pay zakat
i.e. a tax at a fixed rate in proportion to the worth of the property, was revealed
in the ninth year of the Hijrah . 1 The Apostle ^ sent the order for collection
of zakat to all the functionaries appointed in the areas where the people had
accepted Islam.
i Tarikh at-Tabari, vol. IV, p. 7 * 4 *
23
The Tare well Tilgrimage
E verything had come about as willed by Heaven. The faith in One God
had cleansed and illuminated the souls. The devil within had been cast
away along with the vileness of the pagan past, and the false deities had
been turned out of the House of God. Once again the believers were smitten
with the love of God and their hearts were set on going round the holy sanctu¬
ary for it was long since they had been there. The mission of the Apostle of God
# was also nearing completion. He was soon to bid farewell to his loving Com¬
panions. And so Allah permitted His Messenger to take them on pilgrimage.
It was the first hajj of the Prophet $ in Islam.
EDUCATIVE APOSTLE OF THE PILGRIMAGE
There were several reasons for the Apostles $ setting out from Madlnah for the
pilgrimage: he had to meet the Muslims coming from far and near; to teach them
the observances of faith and the rituals of hajj; to bear witness to the truth and
thus finally redeem his pledge to God; to advise them as well as to give them final
instructions; to charge them with an oath to follow his teachings, and to trample
under his feet the last vestiges of the pagan past. His pilgrimage was, in truth and
reality, better than a thousand sermons and lessons. It was an itinerant school, a
mosque on the move, or a peripatetic training centre which imparted knowledge
to the unenlightened, animated the slothful and indolent souls and invested the
weak in spirit with the power of faith. All this was achieved under the benevolent
and affectionate care of the greatest teacher, the Apostle of God
337
338
PROPHET OF MERCY #
UNIQUE RECORD OF THE FAREWELL PILGRIMAGE
The minute details of the Prophets # journey have been preserved by the
most trustworthy narrators, the Companions of the Prophet $§-. It is a record
so authentic and detailed, and there has never existed a historical document of
comparable genuineness, either of an Emperor s itinerary or of the memoirs of
any saint or scholar. 1
A SYNOPSIS OF THE FAREWELL PILGRIMAGE
We provide here a brief outline of this journey undertaken by the Apostle
which is variously known as Hajjat al-Wada , 1 Hajjat al-Balagh 3 and Hajjat
al-Tamam , 4 but actually it was all of these and much more than to give it a single
name. More than a hundred thousand Companions went along with the Apostle
of God # to perform the pilgrimage. 5
HOW THE PILGRIMAGE WAS PERFORMED
When the Apostle ^ decided to go on pilgrimage he had a public announce¬
ment made and the people started making preparations for the journey.
Large numbers came to Madlnah as the news spread, and even larger throngs
joined the Apostle ^ on the way, until there were more people than one could
tell. The teeming crowd of the faithful around the Apostle ^ extended as far as
the eye could see in every direction. The Apostle set out from Madlnah on
Saturday, the 25 th of Dhu ’ 1 -QaMah, after performing the four rak c at 6 of zuhr 1
prayer followed by a sermon in which he explained the essentials of putting on
the ihrdm}
The Messenger of God then went ahead raising his voice in praise of God:
1 For details see Hajjat al-Wada c wa Vmrdt an-Nabt by Sheikh al-Hadith Mawlina Muhammad
Zakariyyah and the introduction to the book by the writer.
2 Lit farewell pilgrimage.
3 Lit instructive pilgrimage.
4 Lit completive or perfected pilgrimage.
5 It is variously reported as being one hundred and fourteen thousand and one hundred and thirty
thousand. We will be relying on the abridged version of Zad al-Ma c dd, by Ibn Qayyim al-Jawziyyah (d. 751
ah) to relate the happenings of the farewell pilgrimage.
6 A section of the Islamic prayer consisting of recitation of the Qur’an in the standing position, to
bow and two prostrations. A prayer may consist of two or more rak'dt (plural).
7 The time for the prayer performed when the sun has begun to decline from its zenith.
8 Lit prohibiting. The pilgrim s dress consisting of two white cotton sheets, one of which is thrown
over the back, exposing the arm and the shoulder, while the other is wrapped round the loins from the
waist to the knee and tucked in at the middle.
339
The Farewell Pilgrimage
At Your service, O God, at Your service. You have no partner. At Your service.
Praise and Grace are Yours and the Dominion. You have no partner.” The entire
crowd chanted the talbiyyah 1 along with the Apostle some curtailed a few
words while others supplemented it with a few more in a tremor of excitement;
but the Apostle did not admonish them. He kept on repeating the praise of
God until he reached Araj where he encamped. Abu Bakr and the Apostle
rode on the same dromedary.
The stages in the journey ahead were at al-AbwaUhe wadi of Asfan, Sarif and
then Dhl Tuwa where he stayed during the Saturday night. It was now the 4 th of
Dhu 1 -Hijjah. The Apostle performed the morning prayer at this place and
also took a bath. The caravan now bent its way towards Makkah and entered
the valley from its heights. It was an hour or so before noon when his glance fell
on the Ka c bah. He exclaimed; “O God, increase the honour and estimation and
deference and awe for Your House.” And then lifting up his hands he raised his
voice to say: “God is Great.” Then he said: “O God, You are the source of all Peace,
Peace is from You. Cause us to live in peace, O Lord.”
The first thing he did on entering the sanctuary was to go straight to the
Ka c bah. He kissed the sacred Black Stone set in the south-east corner, and then
moved on to circumambulate the Ka c bah seven times, commencing to the right
and with the Ka c bah to his left. He made seven circuits, three at a quick step and
then four at a slow pace. 2
The Apostle $ was walking at a quicker step but the paces were not long. The
seamless garment in which he had wrapped himself was thrown loosely over
one shoulder, the other being left bare. Each time he passed the Black Stone he
touched it with a stick in his hand and kissed it. Thereafter he took to the Station
of Ibrahim and recited the Qur’anic verses: “Take as your place of worship the
place where Ibrahim stood (to pray), 3 and performed two rakdt of prayer. Going
to the Black Stone after the prayer, he kissed it again and then he went to As-Safa
from the opposite door. On reaching near As-Safa the Apostle ^ said: Lo!
As-Safa and al-Marwah are among the signs of Allah/ I begin with what Allah
began with.” So he mounted it until he could see the House of God, declared
God’s Oneness and proclaimed His greatness facing the qiblah. He said: “There
is no god but God alone who has no partner. To Him belongs the dominion. To
. Lit. “waiting or standing for orders/ It stands for the words, given here, recited during the pilgrimm
age to Makkah, declaring one’s readiness to be present for the service of God.
2 The act of circumambulating the Ka'bah is known as to** the first three quick steps are known
as ramai
3 Qur’an 2:125.
4 Qur'an 2:158.
340
PROPHET OF MERCY §
Him praise is due. He is omnipotent. There is no god but God, Who alone has
fulfilled His promise, helped His servant and alone routed the confederates.
The Apostle ^ remained in Makkah from Saturday to Wednesday. On Thurs¬
day morning he went to Mina along with the Muslims, performed the z uhr and
c asr l prayers and stayed there for the night. It was the night before Friday. After the
sun had risen he made for Arafat where he saw the tent set up for him at Namirah.
Gods Messenger $§> rested in the tent and when the sun had passed the meridian
he ordered Qaswa* to be brought. When it was saddled for him he went down into
the valley and addressed the people wherein he explained to them the fundamen¬
tal principles of Islam and struck at the roots of polytheism and ignorance. He
commanded the people to treat as inviolable and sacrosanct the life, honour and
property of every man as warranted by all the religions—and declared that all the
usages and customs of the pagan past were trampled under his feet. The Apostle
^ abolished the usury of the pre-Islamic days, although he allowed recovery of
the original sums lent to the debtors. The Apostle ^ dwelt in his sermon on
the rights of women, threw light on the mutual obligations of the husband and
wife and bade the people to deal kindly and provide food and clothing to their
spouses in a fitting manner. Thereafter, referring to the Book of God, he told his
Companions that if they held fast to it they would never fall into error. Finally, he
told them that on the Day of Judgment God would ask them about him, so what
answer would they give on that Day. The entire congregation replied, as one man,
that they would testify that he had conveyed the message and fulfilled his mission.
Then, raising his finger towards the sky the Apostle H said, “O God, be a wit¬
ness,” repeating it thrice. He also asked those present to inform all those who
were absent about it.
The sermon ended, and the Apostle # asked Bilal % to give the call to prayer.
After the call was over, he performed the noon and afternoon prayers, perform¬
ing only two rak c at for each. The day he delivered this sermon was Friday.
The Apostle then mounted his camel and came to Mawqif, 2 the place of
standing, where he remained on the back of his camel till sunset, lamenting and
beseeching and glorifying the Lord. He appeared to be tormented and disconso¬
late, repeatedly raising his hands in prayer to his chest, like a man bereaved and
indigent, crying for his livelihood. He was heard saying:
O God, You hear what I say and see where I am and know what I conceal or reveal.
Nothing can remain hidden from You. I am discontented, exhausted and dis¬
tressed, seeking refuge with You as one sorrow-stricken and horrified. I acknowl-
_ *
1 The time for the prayer performed midway between noon and sunset.
2 A place in Arafat still known by that name.
I
341
The Farewell Pilgrimage
edge my sins and confess my faults. I call as a beggar upon You and cry as an
abased sinner unto You! I beseech You as one who is troubled and humbled, falling
prone before You, shedding tears as one who has thrown himself at Your feet and
bitten the dust. O God, cause me not to be misfortunate in my supplication to You.
Be Kind and Merciful unto me. Lo! Thou art the Best of all those who are implored
and the Most Generous of all who bestow . 1
It was then that God sent down the revelation: “This day have I perfected your
religion for you and completed My favour unto you, and have chosen for you
Islam as your religion ” 2 When the disc of the sun had disappeared, the Apostle
# took Usamah ibn Zayd up behind him and wended ahead slowly, holding
the halter of his camel in a way that his head, lowered in submission to God,
almost touched the saddle. The Apostle <fj§- was repeating the talbiyyah : “At Thy
Service, O God, at Thy Service.” And asking the people to proceed slowly and
gently he kept raising his voice in talbiyyah until he came to Muzdalifah. There
he ordered Bilal to give the call to prayer and performed the sunset prayer
before the camels were knelt down and unloaded. He recited the night prayer
after the camels were unburdened and then went to take rest and slept till dawn.
Having performed the dawn prayer early in the morning, the Apostle
mounted Qaswa* and came to Mash c ar al-Haram, the sacred site in Muzdalifah,
where he faced the qiblah, supplicated to God and declared His Greatness until
the morning light was clear. Thus he glorified God before the sun had risen.
Then he left Muzdalifah with Fadl ibn c Abbas ^ up behind him on the back of
his camel, chanting the talbiyyah all the way. He asked Ibn c Abbas to pick up
seven small pebbles for ramijimar} When he came to the middle of the valley of
Muhassar, he urged his camel to go fast and passed the plain quickly for it was
the place where punishment was inflicted upon the army, of Abrahah. The Apos¬
tle ^ came to Mina and from there to the jamrat al- c Aqabah 4 There he cast the
pebbles after the sun had well risen and ended it with the recitation of talbiyyah.
Returning to Mina the Aposde # delivered a glowing address in which he
dwelt upon the sacredness of yawm an-Nahr 5 and the significance God has
assigned to the day. He elucidated the honour and distinction that God had
conferred on Makkah over all the cities of the world and called upon the peo¬
ple to follow whoever guided them in accordance with the Book of God. Then,
1 Kanz al-Vmmal, on the authority of Ibn 'Abbas
2 Qur'an 5:3.
3 Throwing of the pebbles at the pillars or jamrah in Mina, which mark the spots where the Devil
appeared to Ibrahim and Isma'Il.
4 There are three pillars, Ola, the first, Wustd the middle and Aqabah the last.
5 The Day of Sacrifice, the tenth day of Dhu T-Hijjah.
342
PROPHET OF MERCY 0
asking the people present there to learn the rites of pilgrimage from him, the
Apostle ^ urged them not to revert to the ways of the infidels, spilling blood
and tribal warfare after him. He asked those present to convey everything he
had told them to those who were absent. Then, he said:
Worship your Lord, offer prayers five times a day, observe fast for a month (in
Ramadan), obey those of you who are in authority and you shall enter the para¬
dise of your Lord.
The Apostle also said something to his Companions on this occasion which
alluded to his farewell and hence the pilgrimage came to be known as the Hajjat
al-Wada c .
The Aposde ^ then went to the place of sacrifice in Mina and sacrificed
sixty-three camels with his own hand—the number of sacrificial camels being
the same as the years he remained alive. He ordered c AlI to sacrifice the
remainder to make up a total of one hundred camels sacrificed on his behalf.
The sacrifice having been completed, he sent for the barber, had his head shaved
and distributed his shaved hair among the people. Then returned to Makkah on
his mount and went round the Ka c bah again. After that he came near the well
of Zamzam and drank its water without sitting down, and returned to Mina
on the same day. He spent the night at Mina where he stayed until the sun had
passed the meridian. Then he went to stone the jamrah and starting from the
first one he went on to throw pebbles on the middle jamrah and finally on the
last one. The Apostle delivered two sermons at Mina, one on the Day of Sac¬
rifice which has been mentioned earlier and the next one the day after.
The Apostle remained at the place to perform the stoning at the jamrah
on the three days after the Day of Sacrifice, known as Ayyam tashrtq . 1 Then he
left for Makkah. First he circumambulated the House of God at dawn and then
after taking farewell of the House asked his Companions to get ready to depart.
Thereafter he set forth for Madlnah. 2
Having arrived at Ghadlr Khum, 3 the Apostle addressed the people again
and said:
Whoever loves me should love c Ali also. O God, hold him dear who is attached to
c Ali and be hostile to him who bears ill-will to All . 4
1 Ayyam tashriq comprise five days, i.e. from the 9 th to the 13 th of Dhu i-Hijjah.
2 The account of Farewell Pilgrimage given here has been summarised from the detailed description
given in the Zad al-Ma f dd (vol. I, pp. 180-249). The matter pertaining to the legal aspect of the pilgrimage
has been left out however.
3 A place midway between Makkah and Madinah, about three km from Juhfa.
4 On the authority of Ahmad and Nasa I. The reason for what the Apostle ^ said on this occasion
343
The Farewell Pilgrimage
The Apostle ^ stopped for the night at Dhu T-Hulayfah. When the outskirt
of Madlnah came in sight he raised his voice to say, “God is Great”, three times
and then said. There is no god but God. He is One, without any partner. To
Him belongs the dominion and the praise and He has power over all things. We
are the returning and the repenting and the submitting and the worshipping.
God has fulfilled His promise and helped His bondman and alone routed the
confederates.” 1
The Apostle ^ entered Madinah in broad daylight.
THE ADDRESSES OF THE APOSTLE
The sermons delivered by the Apostle on the Day of Sacrifice and on the
second day of Tashriq are given here, as both are fitting and eloquent as well as
being vitally instructive.
Your blood and your property are inviolable like the sacredness of this day in this
l
month in this city of yours. Lo! Everything pertaining to the days of paganism
is unlawful, and claims of blood-vengeance belonging to the pre-Islamic period
have been abolished. The first claim on blood I remit is that of Ibn Rabfah ibn
al-Harith who was suckled among the Banu Sa c d and killed by Hudhayl.
The usury of the days of ignorance is abolished, and the first of our usury I
abolish is that of my own uncle, c Abbas ibn c Abd al-Muttalib, for it is all abolished.
Fear Allah concerning women. Verily, you have taken them under God’s secu¬
rity and have made their persons lawful unto you by God’s word. It is incumbent
upon them that they must not bring into your houses anyone whom you dislike,
but if they do that then you have authority to chastise them, yet not severely. You
are responsible for providing them with their food and clothing in a fitting manner.
I have left among you something, by which, if you hold to it, you will never go
astray. What is that? It is the Book of God!
And you will be asked by God about me so what will you say?
The Companions replied with one voice, “We testify that you have conveyed
the message and f ulfi lled your mission. The Apostle ^ then raised his forefin¬
ger towards the sky and said thrice, O God, be a witness. 2
The text of the other sermon, delivered by the Apostle f|, on the second
was that certain persons who were displeased with All had made a complaint against him to the Prophet
These persons had been with c Ali in Yemen and suspected him of being unjust in some his decisions
although their complaint was unfounded and based on a misunderstanding (Ibn Kathir. vol. 4 , pp. 415 - 16 )
1 Zad al-Mtfad vol. p. 249.
2 Muslim, Abu Ddwud and other books of traditions, on the authority of Jabir ibn Abdullah.
344
PROPHET OF MERCY #
day of Tashriq, is as follows: O people* do you know in which city you are, what
month and what day this is?” The Apostle fjfe asked his audience. They replied,
"This is the sacred month, the day has a great sanctity and the city is the holy city.”
Resuming his address the Apostle said:
Like this day, this month and this city, your lives and your property and your hon¬
our shall remain sacred to the Day of Resurrection. Behold! Take it from me so
that you may live and be prosperous. Beware! Do no wrong. Beware! Do no wrong.
Beware! Do no wrong. It is not lawful for you to take anything from the property
of a Muslim save by his consent. Every claim of blood vengeance and blood money
that was due in the days of ignorance is now abolished till the Day of Judgment.
And the first claim of blood-vengeance that I remit is that of Rabfah ibn al-Harith
ibn Abd al-Muttalib who was suckled among Ibn Layth and killed by Hudhayl.
The usury of the pagan past is abolished and God has commanded that the first
one to be abolished is that of Abbas ibn Abd al-Muttalib
Time has completed the cycle to reach the same point when God created the
heavens and the earth.
Thereafter he recited the Quranic verse:
Lo! The number of months with Allah is twelve months, by Allah’s ordinance in
the day that He created the heavens and the earth. Four of them are sacred—that
is the true religion. So wrong not yourselves in them . 1 2
Behold! Do not become infidels after me, beheading one another. The Devil
has despaired of ever being worshipped by those who pray, but he will create
dissension among you. Fear Allah concerning women. You have claims on your
womenfolk and they on you. They are saddled with the obligation not to bring in
anyone whom you dislike, but if you suspect that they are disobedient, instruct
and withdraw from them and chastise them but lightly. You are obliged to provide
them with food and clothing in a befitting manner for they are your spouses under
God's security, and have a right to their person by God’s word.
Behold! Whoever holds anything in trust should return it to the person who
trusted him with it.
The Apostle ^ then asked. “Have I delivered the message? Have I delivered
the message? Thereafter he said, “Let him who is present convey it to him who
is absent, for many a one to whom a message is conveyed can better commit it
to his memory.”*
1 Qur’an 9:36
2 Ahmad on the authority of Abu Hurrah ar-Raqashl.
24
The Sternal Test
Completion of the Apostle’s f§ Mission
A fter the religion brought by the Apostle had been made perfect and
l 1 complete, God sent down the revelation: “This day have I perfected your
X JLreligion for you and completed My favour unto you, and have chosen
for you Islam as your religion” 1
The Apostle of God $§* had delivered the message truthfully. He had spared
no pains nor was he shaken by any hardship or sacrifice. He had brought up
people who could be trusted to live up to the spiritual heritage of the prophets
of God, who could shoulder the grave responsibility of the prophets without
being invested with the mantle of apostleship. These were the people who were
charged with the responsibility of carrying the banner of Faith and Truth and
to guard the message of God against every interpolation and distortion. That
they were capable of the obligation laid on them had even been vouched by God.
You are the best community that has been raised up for mankind. You enjoin right
conduct and forbid indecency, and you believe in Allah . 2
The Qur'an contained God’s pure and holy truth—the source of inspiration
and conviction to these people which enjoyed the assurance of God from being
eclipsed or from undergoing any corruption in its text.
1 Qur'an 5:3.
2 Qur an 3:1x0,
346
PROPHET OF MERCY #
Lo! We, even We, reveal the Reminder, and Lo! Verily We are its Guardian . 1
On the other hand, Gods help and victory came to enliven the Prophet who
saw the people entering the religion of God in large numbers; deputations from
Arab tribes followed one after another in rapid succession to pledge their alle¬
giance to him. The lightning speed with which Islam gained converts promised
its victory over all religions of the world. An allusion to the rapid success of
Islam was made by God in Surah an-Nasr. 2
When Allah’s help and the triumph comes and you see mankind enter the religion
of Allah in multitudes. Then praise your Lord, and seek forgiveness of Him. Verily
He is forgiving ! 3
RECITATION OF THE QUR’AN AND
DEVOTIONAL EXERCISES
The Apostle H would withdraw into his mosque for private devotions during
the last ten days of Ramadan, but during the last Ramadan of his life he retired
for twenty days. 4
The Prophet $ would read the Qur’an with Jibra c Il 5 once annually, but this
was done twice in the year in which he died. The Apostle fH told his Compan¬
ions that he inferred from it that the time of his departure from the world was
drawing near. 6
No man has ever desired to meet his Lord as intensely as the Apostle nor
was the Lord Himself less eager to have him in His presence, He now gave him
leave to quit the fleeting world.
The Companions of the Apostle $|> held him dear like the apple of one’s
eye. His death was thus a shock more terrible than what they could have been
expected to endure. But God had in His infinite Wisdom prepared them for that
unprecedented heartache. The rumour about the Apostles $ death had been
bandied about in the battle of Uhud, but later on it came out that the report
was a whisper of the devil. They had soon learnt that God had still not deprived
them of the blessed companionship of His Apostle yet none of them had
regarded the Apostle as immortal for they knew that he would have to leave
1 Qur’an 15:9.
2 The no lb surah of the Qur’an
3 Qur’an 110:1-3.
4 Bukhari: Kitab al-ftikaf.
5 Gabriel.
6 Bukhari: Kitab al-manaqib.
The Eternal Rest
347
this world sooner or later. It was on that occasion that the revelation was sent
down by God to forewarn the Muslims:
Muhammad is but a messenger: messengers have passed away before him. Will it
be that, when he dies or is slain, you will turn back on your heels? He who turns
back does no harm to Allah, and Allah will reward the thankful . 1
The earliest Muslims had been guided and trained and set right by the Apostle
Their hearts were put in tune with God. They were all bound to the great
task of spreading the message of Islam to the farthest corners of the world, and
they never had any doubt that the Apostle would one day be summoned by
the Lord in order to be recompensed for the greatest service rendered by him
to humanity. The verse “When Allahs help and the triumph comes,” had con¬
vinced the Companions that it was but the first announcement of the Prophet's
H approaching departure from their midst. They were fully conscious of the fact
that reference to the help and victory coming from God signified completion of
the Apostle’s H mission. 2
Then, when the revelation came, “This day have I perfected your religion.. .” 3
a number of eminent Companions of the Apostle were led to believe that the
time for his final summons was drawing near. 4
ARDENT DESIRE FOR NEARNESS TO GOD
After his return from the Farewell Pilgrimage a number of things that the Apos¬
tle did indicated that he was approaching the journey's end 5 and was making
preparations for meeting the Highest Companion. Eight years after the battle
of Uhud the Apostle prayed over those who were slain there like one who
was bidding farewell to the living and the dead. He then mounted the pulpit
and said, “I am one who goes before you and I shall be a witness to you. Your
appointed place is at the Hawd al-Kawthar 6 where I find myself standing. I have
1 Quran3:144*
2 Ibn ‘Abbas says that so far as he knew it alluded to death of the Prophet j&. Imam Ahmad who has
handed down this tradition from Ibn ‘Abbas writes: "On receiving the revelation, ‘When Allah’s help and
the triumph comes,.the Messenger of God # said that he had been informed of his approaching death.”
(See Tafsir Ibn Kathir)
3 Qur’an 5:3.
4 Ibn Kathir, vol. IV, p. 4 * 7 - ,,. . . . w . _ ,
5 A tradition relates that while throwing pebbles at the lam,a, al-Aqabah the Messenger of God
stopped and said to them, "Learn your rites, for I do not know whether I am likely to perform the pilgrim-
age alter this occasion.”
6 Lit The Pool of Abundance, which is in Paradise.
348
PROPHET OF MERCY
been given the keys of the treasures of the earth. I do not fear for you that you
would become polytheists after I am gone, but I fear you should long for worldly
things and perish like your predecessors”'
BEGINNING OF THE ILLNESS
The sickness of the Apostle began shortly before the end of Safar. 1 2 Late one
night the Apostle ^ went to the cemetery of Madlnah, known as Jannat al-Baqi\
where he prayed for the dead and returned to his house. The next morning his
ailment began. 3
‘Aishah relates that when the Apostle returned from the Jannat al-BaqV
he was suffering from a headache and said, “O my head.” The Prophet said,
“Nay, O my head! c Aishah, O my head!” 4 His pain increased. Then, in the house of
Maymunah the Apostle # called his wives and asked their permission to be
nursed in the house of c Aishah All of them agreed and the Apostle came
out walking supported by Fadl ibn Abbas and All He had a cloth bound on
his head and his feet were dragging as he came to the house of c Aishah ^. 5
A’ishah tells that during the illness from which the Apostle £§> never recov¬
ered, he told her, “A’ishah, I still feel pain from the food I took at Khaybar; now
I feel my aorta being cut because of that poison” 6
THE LAST ARMY
i
The Aposde summoned Usamah ibn Zayd ^ and asked him to lead an army
to Syria. He ordered him to take his cavalry into the borders of Balqa’ and Darun
in the land of Palestine. 7
The leading Muhajirln and the Ansar and notable Companions amongst
whom the most eminent was c Umar were enlisted in the Army. The Prophet
# asked ‘Umar <$, to join the army under Usamah % which was encamped at
Juruf, although his illness had taken a serious turn. 8 Abu Bakr sent the army
forward under Usamah after the death of the Apostle # in order to effect to
his Master’s last wishes.
1 This tradition has been accepted as authentic by all the scholars of Hadlth.
2 It was perhaps on a Monday, as most of the traditions have reported.
3 Ibn Hisham, vol. II, p. 642: Ibn Kathir, vol. IV, p. 443.
4 Ibn Hisham, vol. II, p. 633.
5 Bukhari, Chap. Mard an-Nabl.
6 Ibn Kathir, vol. IV, p. 449.
7 Ibn Hisham, vol. II, p. 642.
8 Ibn Kathir, vol. IV, p. 441.
The Eternal Rest
349
KEEN INTEREST IN THE DETACHMENT OF USAMAH
The Apostle felt that the people were a bit sluggish in joining the Usamahs <$,
army. Certain people had even expressed their disapproval of putting a youth in
command of a detachment comprising the best of the Muhajirln and Ansar
around. The Prophet $§- came out in spite of his severe headache, ascended the
pulpit and, after glorifying God as becomes His dignity, said, “O People! Send
out the army of Usamah You criticise his appointment but you have done the
same before about his father s appointment. He is indeed worthy of the office of
commander as was his father before him.” 1 The Apostle ^ descended the pulpit
terminating his address, and the people quickly started making preparations
for undertaking the journey. The Apostles ^ illness increased day by day while
Usamah ^ took his detachment out of Madinah and took up quarters at Juruf
about 5 km from the city so that others desirous of enlisting in the army might
join him before his departure. In the meantime the Prophet’s ^ condition grew
worse while Usamah and his comrades ^ anxiously awaited the news about
him.
It was then that the Apostle gave out his last two orders. They were: “Dis¬
patch the troops just as you have been sending out the detachments earlier.
Allow not two religions to remain in the Arabian Peninsula and chase out all the
idolaters from the country. 2
SOLICITUDE FOR THE WELFARE OF MUSLIMS
Some of the Apostle’s sH Companions came to see him in the house of Aishah
% during his illness. He welcomed them and prayed for their guidance on the
right path and invoked the help and blessings of God for them. Thereafter he
said, “I enjoin you to fear God and assign you to His care after me. I am a warner
unto you from God. Behold! Never give yourselves to arrogance and vainglory
in the habitations of Allah’s servants for God has told you and me: “As for the
Abode of the Hereafter We assign it unto those who seek not oppression in the
earth, nor corruption. The outcome is for those who ward off (evil).”* Then he
recited another verse: “Is not the home of the scorners in hell?
■X.
1 Ibn Hhhim, vol. II, p. 650. Bukhari: KMb al-Magkazl It has been stated in another tradition
included in the section Gazwah Zayd ibn Harithah that the Prophet $ also said, “By God, he deserved to
be appointed a commander; Surely, he (Zayd) was among the most beloved of all people to me, and this
(Usamah) is among the most beloved after him.
2 Bukhari: Mard an-Nabi.
3
4
Qur’an 28:83.
Qur’an 39:60; BayhaqI, As-Sirat an-
Nabawiyyah; Ibn Kathir, vol. IV, p 502.
350
PROPHET OF MERCY $
INDIFFERENCE TO THE WORLD AND WEALTH
c A’ishah «jj$, relates that during his illness the Messenger of God asked her,
“ c A’ishah, what has happened to those pieces of gold?” When she brought five or
seven or nine, he took them in his hand and said. “How shall I face God with
these in my possession? Give these away in charity ” 1
ANXIETY FOR THE PRAYER
While the Apostle ^ lay in the grip of illness, he enquired. “Has everybody
offered prayers?” Those attending him replied, “No, O Apostle of God, they are
waiting for you.” He asked to bring water in a pan. When it was brought he took
a bath and tried to get up, but fell unconscious. On regaining consciousness after
a short while he again asked. “Has everybody offered prayers?” They replied,
“No, O Apostle of God. They are waiting for you.” All the people were then sitting
silently in the Prophet’s Mosque for the night prayer. He sent word to them
asking Abu Bakr % to lead the prayer. Now Abu Bakr ^ was tender-hearted, so
he asked c Umar to lead the prayer. c Umar however, declined saying that
he (Abu Bakr) was more qualified. Thus, Abu Bakr ^ led the prayer during the
period of the Prophet’s illness.
When the Apostle ^ felt a little better he came out with help of Abbas and
All for the noon prayer. As soon as Abu Bakr came to know of the Apos¬
tle’s arrival, he tried to step back, but the Apostle $§- motioned him not to
leave his place and asked the two who were supporting him to let him take the
seat by the side of Abu Bakr Thus, the Aposde performed the prayer sit¬
ting while Abu Bakr remained standing in the prayer.
Umm al-Fadl bint al-Harith says that she had heard God’s messenger
reciting Surah al-Mursalai 1 at the sunset prayer. Thereafter he did not lead any
prayer until God summoned him to His presence . 3
THE FAREWELL SPEECH
Of the few occasions when the Apostle $ made for the pulpit during his illness,
he once said, while a cloth was tied round his head, “Behold, God gave one of
His bondsmen the choice between this world and that which is with Him, so
he chose that which is with God.” Abu Bakr realised the significance of the
Prophet s words, for he knew that it was the Prophet # himself who had been
1 Musnad Ahmad vol. VI, p. 49.
2 Chapter 77 of the Qur'an.
3 Bukhari: Mard an-Nabi.
The Eternal Rest
35i
given that choice. He broke into tears and exclaimed, “No, our lives and our
children be your ransom ”
The Apostle ^ then replied, “Abu Bakr, have patience and don’t be hasty.
Indeed, of all the people, the most generous toward me in regard to his life and
property was Abu Bakr. And were I to choose anyone to be my dearest friend
indeed I would choose Abu Bakr, but the love and concern for Islam takes prec¬
edence over all others. The Apostle ^ also said on this occasion, “No door to
the mosque shall be left open save Abu Bakr s door. 1
DIRECTIONS FOR KINDLINESS TOWARD THE ANSAR
Once, during the illness of the Prophet Abu Bakr and c Abbas jgb happened to
pass by a group of Ansar. They saw them weeping and asked, “What makes you
weep?” They answered, “We have been recalling our meetings with the Apostle
of God When the Prophet H was informed of the incident, he came out,
the end of his mantle wound round his head, and mounted the pulpit 2 3 —he did
not mount the pulpit again after that day—and praised God and extolled Him.
Then he said, “I commend the Ansar to you, for, behold, they are my intimates
and bosom friends. They have fulfilled their duty, and now whatever claims they
have on others remain to be requited. Therefore, you shall welcome whatever is
done by the good among them, and forgive those that do wrong.”*
LAST LOOK ON THE MUSLIMS IN PRAYER
Abu Bakr % continued to lead the prayer. On Monday morning when the peo¬
ple were performing the dawn prayer, the Aposde of God lifted the curtain
of his door and kept his gaze fixed on the worshippers for some time to see how
they paid divine honour to the Lord. He perhaps wanted to see the result of his
life-long endeavour and struggle, training and guidance. Or, perhaps, having
ever been so fond of prayers, he wanted to know how his followers lifted up
their hearts to the Lord and whether they were enthralled and lost in prayers in
his absence as they had always been in his presence. What the Apostle saw
was extremely satisfying, for, never had the mission of any prophet been carried
to completion in that manner. It reassured him that the attachment to Allah
1 Bukhari: Kitab as~Salat.
2 the Prophet's * sermon on this occasion is generally accepted as hrs last sermon. It was dehvered
an Thursday after the midday prayer. Anas ibn Malik who has handed it down says ’He mounted the
pulpit on that day but he did not ascend it again. Thereafter He praised Ute lord as u hrs due.
3 Bukhari: Fada’il al-Ashab.
352
PROPHET OF MERCY #
of the community that he had brought up and His religion was durable and
unfading, not fleeting and set to wear away after his death. God knows better
how delighted he was, but, as his Companions say, his face was beaming with
joy. They relate:
Standing in 'A’ishah s door the Messenger of God ^ lifted the curtain and kept
his eyes fixed upon us. It seemed as if his face was an open book. He smiled and
then laughed. We thought that we might be drawn from our prayers and get car¬
ried away because of our joy. We also thought that perhaps he was coming out for
prayers but he told us to complete our prayers and pulled down the curtain. And
that was the day on which he died . 1
INTERDICTION OF PRAYERS AT SEPULCHRES
The words uttered last by the Apostle ^ were: “May God ruin the Jews and
Christians, they have turned the sepulchres of their prophets into places of wor¬
ship. Let no two religions be left in the Arabian Peninsula .” 2
c ATshah and Ibn c Abbas ^ relate that when the time for the Apostle’s || eter¬
nal rest drew nigh he had a black striped sheet over him. Often, he pulled it over
his face and then feeling restless he removed it. It was in this condition that he
said: “May the curse of God be upon the Jews and Christians; they have turned
the sepulchres of their prophets into places of worship.” He was warning the
Muslims against such practices.
THE LAST DIRECTIONS
When he was about to breathe his last, he said repeatedly “Lo! Be careful of
prayer and those whom you possess or have under your charge.” He continued
to repeat these words until they became inaudible but it appeared that he was
trying to utter them . 3
All ^ says that he heard the Apostle ^ commending Muslims to be careful
of prayer and poor-due, and to be generous to their slaves and subordinates . 4
c A’ishah relates that, while she started reciting the last two Surahs of the
Qur an in order to blow upon the Apostle he lifted up his eyes and said, “With
the Exalted Companion! With the Exalted Companion!” Just at that moment
£ Abd ar-Rahman ibn Abu Bakr entered the room with a fresh miswak in his
1 Bukhari: Marad an-Nabl.
2 Muwatta 1 lmdm Malik; Ibn Kathir, vol. IV, p. 471.
3 Bayhaqi and Ahmad; Ibn Kathir, vol. IV, p. 473.
4 Ibn Kathir, vol. IV, p. 473 from the Muwatta of Imdm Ahmad.
The Eternal Rest
353
hand. The Apostle looked at it in a way that she thought he wanted it. She
chewed it a little to make it soft and pliable, and then gave it to him. He rubbed
his teeth with it as he used to and tried to hand it over to her, but it fell from his
hand. 1 2
She further says that a cup of water was kept near him. He dipped his hand in
it and wiped his face with it, saying, “There is no god but God. Verily, death has
its pangs. Then he lifted up his forefinger and said, “With the Exalted Compa¬
nion! With the Exalted Companion!” until his soul took flight to the regions
sublime and his hand dropped on one side into the water.
C A ishah <$, says that when the Apostle ^ was about to leave us, he had his
head on my thigh. He fainted for a split second and then regaining conscious¬
ness, looked up towards, the ceiling, saying the while, “Verily, with the Exalted
Companion!” And with these words on his lips, the Apostle of God ^ yielded
his last breath.
HOW THE APOSTLE LEFT THIS WORLD
When the Apostle $§■ quitted this world he had all of Arabia well in his hand. The
sovereigns and rulers feared his rising power while his Companions were ever
willing to undergo any sacrifice, to lay down their own lives and to give up their
wealth, property and children for his sake. Yet he left this world without a single
dinar or dirham or a slave or a bondmaid in his possession. All that he owned
at the time was one white mule, some weapons and a piece of land which had
already been given away in charity. 1
The Prophet’s # coat of mail had been pawned with a Jew for thirty sd c s of
barley 3 when he died and nothing was left by him to have it returned.' 4
The Apostle # restored freedom to forty slaves during his illness; only six or
seven dinars were left with c A’ishah «2$>, but he asked her to give away even those
in charity. 5
‘A’ishah relates that the day the Apostle of God # died there was nothing
in her house which could be taken by a living being excepting a little barley left
in a cupboard. It lasted for a few days until she weighed it and that very day it
was all used up.
The Prophet # died on Monday, the ra" 1 day of Rabf al-Awwal in the heat of
1 Ibn Kathir.vol. IV, p. 474 ; Bukhirl: Marad al-Nabl.
2 Bukhari: Marad an-Nabl.
3 Ibid.
4 Bayhaqi, p. 562.
5 As-Strat al-Halabiyyah, vol. IH.P- 381.
354
PROPHET OF MERCY 0
the noon after the sun had passed the meridian. He was then sixty-three years of
age. This was the darkest hour for the Muslims, a day as gloomy and lamentable
for all mankind as his birth had signalled hope and cheerfulness for the whole
world. Anas and Abu Sa c id al-Khudri say that when the Messenger of God ^
came to Madinah, everything looked better and brighter but no day was worse
or more dark than the day he died. Some of the people saw Umm Ayman efjfc,
weeping when the Apostle was bedridden and when they asked what made
her weep, she replied, “Of course I know that the Prophet of God f|§- will quit
this world but I am weeping because the revelation from heaven has come to an
end” 1
BEWILDERMENT OF THE COMPANIONS
The news of the Prophet’s death fell like a thunderbolt on his Companions.
All were stunned because of the ardent love and esteem they had for him. Such
was their reliance on his loving care as the children are assured of the protec¬
tion of their parents. Their agonising distress was not at all unusual for God has
himself spoken of the Apostles # concern for his followers.
There has come to you a Messenger from among you, grievous is your suffering to
him, full of concern is he for you, kind to the believers—merciful . 2
The Prophet ^ was so gracious and considerate that every Companion believed
himself to be the closest to him and never had any misgivings about his love and
confidence. It was a reliance born of absolute trust mingled with devotion which
had made it difficult for some to imagine a day when the Prophet H would
depart from this world leaving them alone. One of these was c Umar who had
been closest to the Apostle #, and when he was told that the Messenger of God
# was no longer alive, he protested violently. He went so far as to address the
people in the Prophet s # mosque and told them that God’s Apostle H would
not quit this world until God had destroyed the hypocrites. 3
THE BRAVE WORDS OF ABU BAKR
A man of determination and courage was needed at this difficult hour. And this
man was Abu Bakr the senior-most of the Prophet’s ^ Companions who
j Ibn Kathir .; vol. IV, pp. 544-46.
2 Qur'an 9:128.
Ibn Kathir, vol. IV, pp, 544-46.
3
The Eternal Rest
355
had been picked out by God to take over the inheritance of the Prophet ^ with
a firm hand. When the news reached him, he hurried back from his house. For
a moment he stopped at the door of the Mosque where c Umar ^ was excitedly
speaking to the people. Without paying any attention to anybody he made for
Aishahs room where the body of the Prophet ^ lay covered with a man¬
tle. He uncovered the Apostles face and kissed him, saying, “My father and
mother be your ransom. You have tasted the death God had decreed for you, a
second death will never overtake you.” Replacing the mantle on the Apostles 0
face, he went out to the Mosque. c Umar i%, was still haranguing the people, so
he said gently, “Umar, be quiet.” But c Umar was too excited to listen. Now, Abu
Bakr realised that c Umar ^ was in no mood to terminate his speech, so he
stepped forward and called out to the people, whereupon they gathered round
him leaving c Umar Abu. Bakr % praised God and then said:
O men, if anyone worships Muhammad, let him know that Muhammad is dead.
But if anyone worships God, then God is alive and He dies not.
Then continuing his speech he recited the Qur'anic verse: “Muhammad is but
a messenger: messengers have passed away before him. Will it be that, when he
dies or is slain, you will turn back on your heels? He who turns back does no
harm to Allah, and Allah will reward the thankful.”
All those persons who were present on the occasion later stated on oath that
when Abu Bakr % recited that verse, it seemed as if it had just been revealed.
c Umar % said: “When I heard Abu Bakr reciting the verse, I was taken aback and
fell down as if I did not have a leg to stand on. I felt as if I had then come to know
of the Prophet's death.” 1
%
OATH OF FEALTY TO ABU BAKR
All the Muslims then swore fealty to Abu Bakr i$, in the Hall of Banu Sa'idah 1
as the successor of God’s Messenger. The reason for making haste was to avoid
old rivalries flaring up suddenly through machinations of the devil and selfish¬
ness of the faint-hearted hypocrites. Those who were sincere and well-meaning
wanted to ensure that the Muslims remained united and strong under a leader,
who could look after their affairs and give Messenger of God a burial as his suc¬
cessor and head of the Muslim community.
1 Ibn Hisham, vo). II, pp- 655-56; for details see Bukhari: Marad an-Nabi.
2 foown as lhaqifah Banu Sa'idah, it was a thatched platform where the people of Madmah usually
met to discuss public affairs of the city.
356
PROPHET OF MERCY #
BURIAL OF THE APOSTLE
Normality then returned. The initial shock and grief gave place to tranquillity
and confidence, and the Muslims again turned to the great task for which the
Apostle of God # had trained and prepared them for. The Apostles # family
members washed and shrouded him, and the bier was placed in his house. On
this occasion Abu Bakr told the people that he had heard the Apostle say¬
ing that every prophet was buried on the spot where he died. The Apostle’s ^
bedding was accordingly removed from the place and a grave was dug for him at
the same spot by Abu Talhah Ansarl
Then the people came to pay their last respect to the Apostle ^ and to say
the funeral prayer in groups, one after another. Women came in after the men
and after them came the children, all of whom prayed over him. Nobody acted
as Imam 1 2 in the prayers over the Apostle H 1 . 1 The day this came to pass was a
Tuesday . 3
It was a sad day for Madinah. When Bilal % gave the call for the morning
prayer he could not help recalling the Apostle # in the mirror of his mind, he
broke down in tears and sobs. His laments lacerated the hearts of all others who,
until now, had heard the call when the Apostle fj§> was alive. But, it was quite dif¬
ferent now: everything seemed to be bleak, gloomy.
Umm Salamah ^ says, “What a tormenting affliction it was! When we recall
the distress we were in, every other trouble appears to be lighter and easier to
endure .” 4
The Apostle ^ had once said to the believers, “O people! If anyone of you
comes to grief, he ought to console himself in his bereavement by calling to his
mind the anguish that will rend his heart on my death. For no sorrow will be
greater for my followers than the agony caused to them by my death .” 5
After the people had completed the burial of the Apostle Fatimah asked
Anas “Anas, have your people found it easy to scatter the dust over God’s
Messenger 6 In spite of their longing for him they did not lament loudly over
him.
1 One who leads the prayer.
2 Ibn Hisham, vol. II, p. 663.
3 Tabaqat Ibn Sa‘d; Ibn Kathir, vol. IV, p. 517.
4 Ibn Kathir, vol. IV, pp. 538-39-
5 Ibn Kathir, vol. IV, p. 549-
6 Bukhari: Marad an-Nabi.
4
25
'Wives and Children
of the apostle
T he first among the wives of the Apostle ^ was Khadijah bint Khuway-
lid ogfc. The Prophet s ^ marriage with Khadijah took place before the
beginning of revelation when he was twenty-five and she forty years old.
Being deeply devoted to the Apostle of God she supported him during the
most difficult period of his life, shared his adversities and troubles with good
grace and helped him with her wealth and kind words. She had died three years
before the Apostle ^ migrated to Madinah. She had borne the Apostle ^ all his
children except Ibrahim The Apostle # always held her in high esteem and
very often praised her. There was never an occasion that he would kill a sheep
and cut it into pieces and not send them to Khadijahs friends . 1
After the death of Khadijah the Apostle # married Sawdah bint Zama c ah
?$>. He was then united in wedlock with c ATshah #>, whom he adored and loved
dearly. There has been no woman like her in the whole history of Islam who
so deeply understood the teachings of Islam and convincingly explained the
issues of jurisprudence; even the most eminent and learned Companions of the
Prophet # consulted her on intricate legal issues. Hafsah the daughter of
£ Umar igb, was the next to join the nuptial tie with the holy Prophet #. Thereafter,
he married Zaynab bint Khuzaymah who died two months after her mar¬
riage to the Apostle #. Umm Salamah was then wedded by the Apostle #
and she was the last of his wives to leave this fleeting world. After her, the Apostle
$ contracted matrimony with Zaynab bint Jahash <&, the daughter of his aunt
l Bukhari: ‘A’ishah relates that she was jealous of Khadijah although she had never seen her.
357
358
PROPHET OF MERCY
Umaymah Ǥ*,. Thereafter, the Apostle ^ took as wives Juwayriyah bint al-Harith
belonging to the tribe of al-Mustaliq and Umm Habibah bint Abu Sufyan
in succession. His next wife was Safiyyah the daughter of the chief of Banu
’n-Nadlr. Her father, Huyayy ibn Akhtab traced his descent to Harun 1 2 ibn
Tmran the brother of Prophet Musa The honour of being the last spouse
of the Apostle went to Maymunah bint al-Harith ^ of the tribe of Hilal.
There is no difference of opinion that nine of the Prophet’s wives survived
him. Khadljah and Zaynab bint Khuzaymah had died during his life time. All
of them, except c A’ishah were widows . 3
The Apostle of God had also two bondswomen who were alive when he died.
One of these was Mariyah the Copt, daughter of Sham c un, who had been
presented to him by Muqawqis, the ruler of Egypt. She bore a son, Ibrahim
to the Apostle The other was Rayhanah bint Zayd «jjj&, who belonged to the
tribe of an-Nadir . 4 5 She was let free on her profession of Islam and thereafter the
Apostle took her in marriage.
All the wives of the Prophet being Umm al-Muminin s (mothers of the
faithful) to the Muslims, they were forbidden to remarry anyone after the death
of the Apostle This was in keeping with the honour and respect due to the
Prophet as well as the loving regard every Muslim had for the Messenger of
God The writ of God for the Muslims was:
And it is not for you to cause annoyance to the messenger of Allah, nor that
you should ever marry his wives after him. Lo! that in Allah’s sight would be an
enormity ." 6
THE prophet’s # MARRIAGES
Up to his twenty-fifth year the Apostle |j|> lived alone, enjoying single blessed¬
ness. In the flower of his youth, he possessed all the qualities of the life’s morning
march: he was good-natured, sound of mind and body and a specimen of Arab
manliness. His well-moulded, strongly built frame, courage, generosity, skill in
horsemanship and unpretentiousness—the qualities esteemed by the Arabs—
came of the wild, barren desert where he had spent his childhood. All these
physical and mental gifts are, according to psychologists and scholars of ethics,
no less important in moulding the character of a man.
1 Aaron.
2 Moses.
3 Zddal-Ma'ad, vol. I. pp. 26-29.
4 According to some, she belonged to Banu Qurayzah.
5 Ibn Kathir, vol. IV. pp. 604-5-
6 Qur'an 33:53
i
Wives and Children
359
e youthful days of the Apostle before the beginning of revelation, were
ee om every blemish; neither his worst enemies during his lifetime nor the
mud slinging critics of later times have ever been able to find the slightest fault
with this critical period of his life. His veracity, chastity, innocence and pureness
of heart were proverbial for he never indulged in anything unbecoming of a
true-souled youth like him.
He married Khadljah at the age of twenty-five. She was a widow who had
been twice married, and had also children from her earlier husbands. As most
of the authorities agree, she was fifteen years older than the Apostle of God
His next marriage was contracted with Sawdah bint Zama c ah when he had
already crossed his fiftieth year. She had migrated to Abyssinia with her hus¬
band who had died there. The Prophet || never married any virgin save ‘A’ishah
all his marriages were dictated by considerations of kindliness, cementing
the bonds of friendship with the alien tribes, setting some example of virtuous
behaviour for the Muslims, achieving some public good or forestalling some
danger to the nascent community of Islam.
In the tribal society of Arabia, family and matrimonial relationships had a
special significance unknown in any other part of the world. Ties of blood lent
security, importance and dignity in the tribal society of Arabia. The marriages of
the Apostle were, thus, invariably conducive to the dissemination of the mes¬
sage of Islam among pagan tribes and thus they were a means of strengthening
the idealistic society of Madinah to the extent the ties of blood created through
these marriages were helpful in putting a check to unnecessary bloodshed—the
perpetual sport of the Bedouin- and both of these were absolutely necessary for
the survival of the Muslim community. Also, neither the Prophet ^ nor his wives
ever led a life of ease and luxury—as one is apt to think of polygamous marriages.
His was a life of exemplary restraint and frugality, self-denial and temperance, a
life so uniquely pure and chaste that not even the greatest puritan of any time or
clime can be compared with him. We shall cite some examples of his simple and
frugal living while describing the Apostles ^ character and manners, but the
testimony of God should be sufficient to convince every honest man about the
absence of ease and comfort in the married life of the holy Prophet
■
O Prophet! say unto your wives: If you desire the worlds life and its adornment,
come! I will content you and will release you with a fair release. But if you desire
Allah and His messenger and the abode of the Hereafter, then lo! Allah hath pre¬
pared for the good among you an immense reward.
The great objective which the Apostle of God * had set before his wives * as
i Qur’an 33:28-19.
36 o
PROPHET OF MERCY s$
well as their own immaculate and upright disposition had guided all of them to
give but one answer to the question posed by God. None of them had the least
hesitation in making her choice in favour of God and His Messenger $ and the
ultimate salvation. The Apostle ^ recited the verses above before c A’ishah
and said, “Lo! Do not make haste in giving your reply and consult your parents.”
She replied, “What is there to consult my parents about? I want God and His
Apostle and the abode of the Hereafter” 1 She relates that all the wives of the
Prophet ^ gave a similar reply. 2
The Prophets polygamous bonds of matrimony and the multifarious
demands they entailed never caused him to neglect, even for the shortest period
of time, either the great responsibility of his mission or the affairs of the Mus¬
lims or even his own exacting religious and spiritual practice. They rather helped
him to devote himself to his mission with a renewed vigour and enthusiasm.
The wives of the Apostle ^ always lent him a helping hand in the dissemination
of his message and expounding the teachings of Islam to his followers. They
accompanied him in his expeditions and nursed the sick and the wounded. In
fact, about one-third of the teachings of Islam in regard to social, marital and
household responsibilities of the Muslims has come to be known through the
Apostle's wives who enlightened and guided the Muslims about the family life
and behaviour of the Prophet # with the members of his household. 1
The great service rendered to Islam by the wives of the Apostle is best
illustrated by Wishah ^ about whom adh-Dhahabi (d. 748/1347), one of the
most eminent scholars of the science of hadith writes in the Tadhkirat al-Huffdz\
Among the Companions of the Prophet well-versed in jurisprudence she was
the most prominent, for even the leading jurists referred to her for advice on intri¬
cate questions of law. Qabisah bint Dhuwayb says that Wish ah knew more about
law than most of the Companions who would ask her questions. Abu Musa says
that if any Companion of the Prophet amongst us had any difficulty in find¬
ing out the real purport of any tradition, he would enquire about it from W’ishah,
for she invariably knew about it. Hassan says that he found nobody more deeply
versed than W’ishah in the Qur’an, injunctions about the things permitted and
forbidden or mandatory and obligatory, poetry, Arabian history and genealogy . 4
j Bukhari, on the authority of ‘A’ishah.
1 Bukhari, on the authority of Ibn Abl Hatim.
3 The significance and indispensibility of polygamous marriages have been expounded by Qadhi
Suiaiman Mansurpuri in vol. II of Rahmat li l-Alamin (pp. 141-144) and an Egyptian scholar ‘Abbas
Mahmud al-Aqqad throws light on subject in the ‘Abqariyyah Muhammad.
4 Tadhkirat al-Huffdz. vol I, p. 28.
Wives and Children
361
The moral virtues of the Apostles ^ wives are beyond words; their clemency
and benignity, grace and compassion, generosity and nobility, and open-hearted
magnanimity are demonstrated by the incident handed down by Hisham on
the authority of his father. He relates that “Once the Caliph Mu c awiyah sent
one hundred thousand dirhams to c A’ishah and, by God, the month was not
over when she had given it all away to the poor and the needy.” Thereupon a
bondmaid said to her, “It would have been better if you had bought meat for a
dirham. Aishah 5^ replied, “Why didn’t you tell me earlier?” 1 It is also related
that 'A’ishah ^ was then fasting. 2
The question of polygamous marriage allowed by Islam has long troubled
the minds of orientalists and Western writers. Their vexation springs from their
desire to hem in the matrimonial laws of Islam and the time-honoured practice
of the Arab countries, within their own Western concepts and customs. They are
too often anxious to transpose their own standards—the product of peculiar cir¬
cumstances in a particular type of society, lacking the sanction of divine author¬
ity—into a system growing out of the innate disposition and circumstances of
Arabian society that carries not only social and moral benefits but also rests on
the law of God. Truly speaking, it is a failing of the Western way of thought and
its protagonists that they present the Western concepts of morality as the stand¬
ard of human behaviour and then ruthlessly proceed to set a value on everything
that goes contrary to it. What they actually do is to raise a whimsical issue and
then go ahead to find an answer to the problem. This is all due to their self-con-
ceitedness and chauvinistic approbation of everything originating in the West.
A Western biographer of the Apostle & has been bold enough to pin-point
this common weakness of the Occidentals who try to bring in a verdict on the
marriages of the Prophet $§•.
Mohammad’s married life must not be looked at from an Occidental point of view
or from that set by Christian conventions. These men and women were not Occi¬
dentals and they were not Christians. They were living at a period and in a country
where the only known ethical standards were theirs. Even so, there is no reason
why the codes of America and Europe should be considered superior to those of
the Arabs. The people of the West have many things to give to the people of the
East. They have much to glean, too, and until they can prove that their way of liv¬
ing is on a higher moral standard than anybody else’s, they should reserve judge¬
ment on other creeds and castes and countries . 3
1 Ibid.
2 Ibid., on the authority, of Umm Dharah.
3 R. V. C. Bodley, 7 he Messenger: The Life of Mohammad (London, 1946) pp.202-203.
362
PROPHET OF MERCY
The West condemns polygamy as an unmitigated evil and refuses, unwittingly,
to attach any value to it. But, the so-called evil is neither unnatural nor abnor¬
mal, nor is its condemnation based on any universally accepted principle that it
would continue to be rejected by the coming generations. The system envisages
the role of men and women according to their nature while its rejection resting
merely upon imaginary and fanciful scruples, derives support from powerful
mass media that the West possesses. With the fast changing social, economic
and moral pattern of the modern society the world will, in all probability, ulti¬
mately reject the Western values of monogamous marriages.
In one of the most challenging and appalling studies of the modern time,
Alwin Toffer analysed the symptoms of terrifying changes emerging in the
Western super-industrial society as a result of its present dehumanising values.
He has even predicted that as sexual attitudes of the West loosen up, as property
rights become less important because of rising affluence, the social repression of
polygamy may come to be regarded as irrational. 1 2
THE PROPHET’S CHILDREN
Khadljah the first wife of the Apostle gave birth to his son al-Qasim, after
whose name the Prophet # was given the honorific Abu ’l-Qasim, that is, father
of Qasim. He died in infancy. Thereafter she bore the Apostle ^ four daugh¬
ters, Zaynab, Ruqayyah, Umm Kulthum and Fatimah One more son named
Abdullah was also born to her. Abdullah was given the cognomens Tayyab and
Tahir according to Ibn al-Qayyim, but there are others who regard the three as
separate sons of the Prophet All these sons and daughters of the Aposde ||
were born to Khadljah
Fatimah was held dearest by the Prophet g| amongst his children. The
Apostle of God once said about her: “She will be the leader of women in
Paradise.” 3 and “Fatimah ^ is a part of me, and whoso offends her offends me.” 4
After the Prophet’s *§> death, she was the first amongst his family members to bid
farewell to this world.
Mariyah ^ the Copt was the mother of Ibrahim, another son of the Prophet
0 . He also died in infancy. In his deep sorrow over the child’s death the Apostle
1 Alwin Toffler, Future and Schock, (London 1975) pp. 227-232.
2 Zad al-Ma c ad, vol. I, pp. 25-26.
3 Ttrmidhi, vol. II, p. 421.
4 Bukhari and other authentic collections.
Wives and Children
363
of God ^ said, The eyes weep and the heart grieves, but we say nothing that dis¬
pleases our Lord, and we are grieved over being separated from you, Ibrahim.” 1
There was a solar eclipse on the day Ibrahim died. Some of the Companions
attributed the eclipse to Ibrahims death, but the Apostle corrected them in a
speech wherein he said, “The sun and the moon are two of the signs of God; they
are not eclipsed on account of anyone’s death.” 2
Zaynab was married to Abu VAs ibn Rabf a nephew of Khadijah and
had two children, a son named c Ali and a daughter whose name was Umamah
Ruqayyah, another daughter of the Apostle H>, was betrothed to TJthman to
whom she bore a son named Abdullah Ruqayyah died while the Apostle $
was at Badr and c Uthman was left behind to look after her. Umm Kulthum, sister
of Ruqayyah, was then united in marriage with TJthman ^ whence he came to
be known as Dhu ’ n-Nurayn, “the possessor of two lights.”
Fatimah was joined in wedlock with All the son of Abu Talib and a cousin
of the Apostle Their elder son was Hasan, by whose name All acquired the
title of Abu T-Hasan and the younger one was Husayn J&,. Both of them were
dearest to the Prophet’s heart and were praised by him in these words; “The
two are my sweet-smelling blossoms in the world.” 3 On another occasion he said
about them, “These two will be the leaders of youths in Paradise.” 4
God blessed Hasan and Husayn ^ with a progeny numerous as stars in the
firmament and caused them to serve Islam and its followers. Great leaders and
scholars and heavenly-minded saints were born amongst them who raised the
banner of revolt against every corruption and iniquity and restored the health
of the soul to the Muslims. 5 All and Fatimah had two more daughters, Zaynab
and Umm Kulthum The first was married to her cousin, Abdullah ibn Ja c far,
who was regarded as one of the most generous persons in Arabia. Zaynab bore
two sons, All and Awn to Abdullah Umm Kulthum was given in marriage to
c Umar ibn al-Khattab to whom she bore a son named Zayd ^. 6 7
All the sons and daughters of the Apostle of God # except Fatimah died
during his lifetime. Fatimah ^ yielded her breath six months after the demise
of the Prophet
1 Muslim, on the authority of Asma bint Yazid ibn as-Sakan.
1 Muslim: Kitab al-Kusuf.
3 Al-Anwar, Ibn Ad-Diba 1 p.67.
4 Bukhari: Kitab al-Manaqib.
5 Tirmidhi, vol. II, p. 221.
6 Ibn Hishdm, vol. IV, pp. 581-82.
7 Zdd al-Ma c ad, vol. I, p. 26.
26
Character and Teatures
comprehensive and graceful account of the noble qualities, merciful dis-
L\ position and distinctive traits of the Prophet s character has been left by
A. Hind ibn Abi Halah He says:
Being care-laden with the anxiety of after-life, the Prophet ^ would remain
engrossed in the thought of the Hereafter continually for long spells, and seemed
to be endlessly perturbed by it. He would often remain silent and never spoke
without need. When he spoke, he pronounced each syllable distinctly , 1 2 and thus
he would also end his speech. Whatever he said, it was always explicit and in
plain terms. His speech was neither long-winded nor unnecessarily concise. He
was kind-hearted and soft-spoken, never harsh or cool in his behaviour. He nei¬
ther humiliated anyone nor did he himself like to be treated with disrespect . 3 The
Prophet set much by every provision; even if it was small in quantity he never
deprecated it. As for the edibles he never disapproved nor praised; nor did he
show anger about anything of the world or what it stands for. However, whenever
one failed to meet one’s obligation to God, nothing could cool down his indigna¬
tion until he had paid back in full measure. But, for the wrongs done to his own
person, he would never become angry.
1 The son of Khadijah by her former husband and the maternal uncle of Hasan.
2 That is, neither rapidly nor running his words into one another as conceited and careless persons
are wont to do.
3 The Arabic word used in the tradition can be construed both for disrespectful treatment to him as
well as giving offence to any one. In the former case, it would mean that the Apostle $ was neither harsh
nor weak but had a self-respecting mien which cannot stand any indignity.
365
366
PROPHET OF MERCY 0
When he pointed something out, he did so with his whole hand; and when he
was astonished he turned his hand over. In speaking with another man, he would
strike the palm of the left on the thumb of his right hand. Angry, he would avert
his face; joyful, he would look downwards. His laughter was but a smile, and when
he laughed, his teeth used to appear white as hailstones.
c AlI ^ was one of those nearest to the Apostle a member of his family who
had the opportunity to know him intimately; and he was also a keen observer
of the manner and morals of men. In addition, c AlI also had the power of
description, capturing the essence of a subject with vividness and intensity. He
says about the holy Prophet
He was predisposed to refrain from unseemly language, curses and vilification and
shameful deeds. In no wise did he say or do anything improper. He never raised
his voice in a market place, nor returned evil with evil. Rather, he was given to
forgive and forget. Never in his life did he lay his hands on anyone, save in a fight
4
for the sake of God, nor did he ever strike anybody with his hand, neither a serv¬
ant nor a woman. I never saw him exacting retribution for any offence or excess
excepting when the honour of God was concerned or the limit set by Him was
transgressed, in which case the Prophet H would be more enraged than anyone
else. If he had the choice between two courses, he would choose the easier one.
When he came to his house, he behaved like a common man, cleaned his garments,
milked the sheep and performed the household chores.
The Messenger of God was not given to idle talk; he spoke only when he
was concerned and comforted the people instead of frightening them through
his speech. If a man of rank or nobility from another tribe called upon him, he
showed him due honour and appointed him to some respectable post. He was
always as cautious in his dealings with the people as he was prudent in forming an
estimate of them, although he never denied anyone his courtesy and sweet temper.
He kept his Companions appraised of the events and happenings and would ask
them about their affairs.
He commended what was good and deprecated what was bad or vile; strength¬
ened the one and weakened the other; was always moderate and steadfast without
going back and forth; never allowed anything to escape his attention lest oth¬
ers should become negligent or be distracted; he took care to possess the means
for meeting every contingency and was never found wanting in doing what was
right and proper but in no wise did he ever exceed the limits. Those who kept
his company were all virtuous and of the elect; those best in his estimation were
the most benign and courteous to all; and those most esteemed in his eyes were
those who excelled others in benevolence and kindliness and helpfulness to oth-
Character and Features
367
ers. The Prophet ^ would stand up with the name of God on his lips and when
he sat down. Wherever he went, he sat down in the rear and instructed others to
do the same. He paid such attention to everyone attending his meetings that each
considered that none attracted his notice like himself. If anybody asked him to sit
down or spoke of his affair, the Apostle ^ listened to him patiently and gave heed
to him until he had finished his talk and departed. If anybody asked for something
or wanted his help, he never allowed him to leave without disposing of his busi¬
ness or at least comforting him with words kind and sweet. Such was his grace and
kindness to one and all that everybody took him as his father. In regard to what
was right and proper he regarded all on the same plane. His were the gatherings of
knowledge and edification, of seemliness and modesty, of earnestness and probity.
Neither did anybody talk in a loud voice, or censure others, or cast a reflection on
anybody, or found fault with others; all were equal on even ground, and only those
enjoyed a privilege who were more pious and God-fearing. In his meetings, the
elders were held in reverence, the youth were treated kindly, those in need were
given preference by all and the wayfarers and strangers were afforded protection
and looked after.
Further he says:
Of a cheerful disposition, the Apostle of God ^ was always bright and radiant;
he was tenderhearted 1 and sweet tempered; not stern by nature, he never spoke
harshly; nor was he accustomed to speaking loudly; nor to saying anything
unseemly or lewd; nor yet did he find fault with others; he was not stingy or
miserly; if he disliked the request made to him, he simply ignored it and instead
of refusing it outright he gave no reply. From three things he always kept aloof;
one was squabble, the other, arrogance, and the third, dabbling in a futile task.
And the three things he spared others were that be never spoke ill of anyone, nor
maligned anyone, nor pried into anyone’s failings; He gave tongue only to the
things which were decent. When he spoke all those present listened to him atten¬
tively lowering their heads as if birds were perched on them . 1 Others spoke only
when the Apostle & had finished his talk, nobody joined issue with others in his
presence and when anybody said something others kept quiet until he had fin¬
ished his talk. The Prophet of God # would smUe at remarks which made others
laugh and expressed surprise over things which astonished others. He always gave
heed to the wayfarers and would put up patiently with the rudeness of strangers
! It is related thatthe Apostle & was bighearted, benign and accommodative, and forgave the faults of
others He never kicked up a row with anybody while others report that he was always calm and composed.
2 The people listened with such rapt attention and without making a stir as if there were birds sitting
on their heads that would flyaway if they made any movement.
368
PROPHET OF MERCY #
until his Companions diverted the attention of such persons. He used to say: Help
those whom you find in need. He gave ear only to such tributes as were modestly
worded and never interrupted nor cut in the talk of others. If anybody exceeded
the limits, he either forbade him or got up to cut short such prattle.
He was the most generous, large-hearted, truthful, clement, lenient and ami¬
able. One who saw him for the first time was overawed, but when one kept his
company and came to know him intimately, one became attached to him like an
inseparable companion. Those who had seen him say that they never saw a man
like him either before or after him—May God bestow peace and blessings on His
Apostle
God had endowed His Prophet $§• with an impressive personality. His features
displayed a harmonious blending of lovely elegance and grace, sublime splendour
and impressiveness. Says Hind ibn Abi Halah “He was self-respecting, grace¬
ful and pleasing to the eyes set on him. His face had the brilliance of a full moon .” 1 2
Bara’ ibn c Azib 4$ relates, “God’s Messenger H was of medium height. I saw
him once wearing a red robe and had never seen anyone more beautiful than
him ” 3 Abu Hurayrah •$, says: “The Prophet was of a moderate height, slightly
taller than short, his complexion was very fair, his beard was black, the mouth
was of moderate size and pretty, the eyelashes were long, the shoulders were
broad—I have never seen a man like him, either before or after him ” 4 Anas ^
reports, “I have not touched any brocade or silk softer than the palm of Gods
Messenger nor smelt anything sweeter than the Prophet s scent .” 5
LOVE OF GOD
The holy Prophet H was the Messenger of God, the chosen and the exalted, all of
whose sins , 6 past and yet to come, had been forgiven by the Lord, yet he was the
most painstaking, eager and earnest in paying homage to God.
Al-Mughlra ibn Shu c bah ^ reported that the Prophet once got up at night
and stood praying for such a long time that his feet became swollen. When he
was asked why he did this since all of his past and future sins had been forgiven,
he replied, “Should I then not be a grateful servant (of God )?” 7
1 Shamd 'il at- Tirmidh i.
2 Shamail al-Tirmidhi, on the authority of Hind ibn Abi Halah.
3 An accepted tradition of the $ihah Sittah.
4 Al-Adab al-mufrad li ‘l-Bukhari.
5 Bukhari.
6 The prophets of God are impeccable and protected even against committing minor mistakes.
7 Bukhari has mentioned this tradition in his commentary on Surah al-Fath while Tirmidh! and
Nasa’i narrate it in connection with the nightly vigils of the Prophet
Character and Features
3 69
A ishah relates that the Apostle of God once stayed awake throughout
the night and till morning reciting only one verse. Reporting on the same event
Abu Dharr ^ says that the Prophet ^ kept praying throughout the night recit¬
ing one verse until the dawn appeared. The verse he recited was:
If You punish them, they are Your slaves, and if You forgive them, You, only You
are the Mighty, the Wise . 1 2 3 4
A ishah says, "The Apostle of God gjjk would fast to such an extent that we
thought he would never give it up, and when he would go without fasting we
thought that perhaps he would never fast again ” a
Anas ^ reports that whoever wanted to see the Prophet ^ praying at night
could do so J and similarly one could see him sleeping.
Abdullah ibn ash-Shikhkhlr says that once he went to see the Prophet
He was then offering prayers and sobbing—the sound emitting from his chest
was like that of a boiling pot/
The Apostle ^ was never at ease except when he performed the prayers. It
seemed that even after saying his prayers, he eagerly looked forward to the time
when he would again be paying homage to God. The Apostle ^ often remarked:
“The comfort of my eyes lies in prayers” 5
The Companions of the Prophet ^ relate that whenever he had any trouble
he would prostrate in supplication to God. 6
“Whenever the wind blew at night,” says Abu’d-Darda’ <4?*, “the Apostle of
God ^ took shelter in the mosque until it became calm. And whenever there
was a solar or lunar eclipse, the Prophet ^ got up in trepidation seeking refuge
from God until it was over and the sky was clear.” 7 The Apostle # always seemed
solicitous to commune with God; uneasy and restless until he had again fallen
prone before the Lord. Oftentimes he sent for Bilal ^ and said, Bilal, make
arrangements for prayers and put me at ease. 8
INDIFFERENCE TO THE WORLD
Not the most apt words, arranged in the best order, in any language can ade¬
quately depict the way God’s Messenger # looked at dirham and dinar, wealth
1 TirmidhI.
2 Nasa’I and Ibn Majah.
3 Bukhari: Kitab at-tahajjud.
4 Shamd'il at-TirmidhI.
5 Nasal (Chapter on the Ten Women and Love of Women).
6 AbuDavvud.
7 Tabarani, al-Kablr.
8 Abu Dawud, Kitab al-Adab.
370 PROPHET OF MERCY #
and property and the world and all that it stands for. Indeed, even the disciples
who had served their time at the feet of the Apostles # Companions or the
disciples of such disciples regarded fortunes and treasure unfit even to fill a hole
in the dust. Their pure and pious lives, their indifference to wealth and worldly
possessions, the way they showered bounty on one and all and preferred others
over their own selves, their contentedness with the barest minimum and their
heroic selflessness and self-denial take ones breath away. 1 One can only picture
to oneself the nobleness of heart and open-handed generosity as well as self-
abnegation and unearthly disposition of the great teacher who had enlarged the
minds of all the later pious souls.
We shall, therefore, cite here only a few of those authentic reports which
have been handed down by the most trustworthy narrators since the Prophet’s
^ own words and actions can best illustrate his outlook and sentiments in this
regard.
Two of the well known sayings of the Apostle of God H which sum up his
attitude towards worldly life are: “O God, truly life is the life of the hereafter,”
and “What have I to do with the world! My only business with it is like that of a
rider who finds shade under a tree, then goes off and leaves it.” 2
c Umar ^ once saw the Apostle tH lying on a reed mat which had left its
marks on his body. c Umar ^ gave way to tears at the frugal living and privation
of his mentor. The Prophet *§- asked, “What’s the matter, c Umar?” He replied, “0
Messenger of God, of all the creatures of God, you are the most venerated, but it
is Caesar and Chosroes who are rolling in the lap of luxury.” c Umar’s reply made
the Apostles blood boil in anger and his face became red. He said, c Umar have
you any doubt about it?” Then he added, “These are the men who have been
given all the pleasures of life in advance here in this world.” 3
Gods Messenger rejected the life of ease not only for his own self but also
for his dependents. He was heard praying, “O God, make the provision of
Muhammad’s family sufficient only to sustain life.” 4 ‘Abu Hurayrah ^ says, “By
Him in whose hands, is Abu Hurayrah’s life, the Apostle of God H and his family
never had wheat bread continuously for three days until he departed from this
world.” 5
c A’ishah ^ relates “We, the members of the Prophet s # household caught
1 For a detailed study of the lives of these souls moved by God see Al-Zuhd by 'Abdullah ibn Mubarak:
Sifat as-Safwah by Ibn al-Jawzi and the Hilyat al-Awliya ’ by Abu Nu'aym.
2 Abu Dawud.
3 See the two Sahihs for the lull report.
4 Bukhari: Kitab ar-Ruqaq; Muslim: Kitab az-Zuhd
5 Bukhari and Muslim.
Character and Features
371
sight of one moon and then the next, but no fire was lighted in our hearth. We
had to live only on dates and water” 1 2
The Prophet s ^ coat of mail had been pawned with a Jew but he had not
enough money to get it back from him. When the Messenger of God sjjj- departed
from the world the coat of mail was still with the Jew.
The Prophet proceeded to perform the Farewell Pilgrimage followed by a
huge crowd which obscured the horizon at a time when the entire Arabian Pen¬
insula had acknowledged his spiritual and temporal supremacy. Yet, the saddle
of his dromedary was outworn covered by a sheet which was worth not more
than four dirhams. The prayer he then sent up to God was, “O Allah, make it a
hajj devoid of all pretensions and show.” 1
Abu Dharr ^ reports the Apostle H telling him on an occasion, "I would
hate to possess as much gold as Mount Uhud and then to allow three days to pass
with a single dinar remaining with me except that which I may hold back for the
cause of religion. Rather, I would give it away to Gods servant this way and that,
on my right and left and in the back.” 3
Jabir ibn Abdullah ^ says that it never happened that Gods Messenger $§■
was asked to give anything and he said “No” in reply. Ibn Abbas testifies that
in generosity and munificence the Aposde of God # was swifter than the wings
of the wind. 4 Anas says that once when a man asked the Apostle ^ to give him
something, he gave him a flock of sheep enough to fill the space between two
hillocks. The man returned to his people and said to them, w O people, embrace
Islam. Muhammad gives so open-handedly as if he fears not poverty.” Another
time, ninety thousand dirhams were presented to the Prophet ^. He asked to
heap them up on a mat and then started giving it away. Nobody who asked for
it was denied until the entire heap of money disappeared.
NATURAL DISPOSITION
The holy Prophet # had an excessive zeal for devotions to God, his uninter¬
rupted communion with the Lord took the shape of extensive orisons and vigils,
supplications and lamentations; and his indifference to the world surpassed the
abstinence of hermits and ascetics but he was never wanting in sympathy and
compassion, courtesy and mannerly behaviour to one and all; nor was he ever
1 Ibid.
2 Tirmidhl.
3 Bukhari and Muslim. The version narrated in Sahih Bukhari reads, I would disdain to possess as
much gold as Uhud-"
4 See the full version in the two Sahihs.
372
PROPHET OF MERCY #
lax in restoring justice to one whom it was denied or in bidding welcome to
everyone according to his status and position. Once he said to Anas “If you
know what I know, you would laugh little and weep a great deal”
The Apostle came of the noblest stock, yet he was very modest, exceedingly
large-hearted and most sweet tempered; he never kept aloof from his Compan¬
ions; cherished a kind and tender disposition towards children and often took
them in his lap; accepted the invitation to eat with the slaves and maidservants,
the poor and the indigent; visited the sick even if he had to go to the farthest
corner of the city and always accepted excuses offered for misdeeds . 1 2 He was
never seen stretching his legs whilst sitting with his Companions lest anyone of
them should feel inconvenienced.
Abdullah ibn al-Harith reports that he had not seen anyone smiling so
often and with a more cheerful disposition than the Apostle of God Jabir
ibn Samurah 4$, says that he had joined the sittings of the Apostle and his
Companions more than a hundred times. He saw the Companions listening and
reciting poems, describing some incident of the pagan past while the Apostle of
God fjg> either sat silendy or smiled with them at some amusing remark. Sharid
states that the Prophet fj$ asked him to recite the verses of Umayyah ibn Abi
*s-Salt ^ and he recited them . 3
The Aposde H was extremely kindhearted and affectionate—the finest
human sentiments and virtues were discernible in his character. Anas ibn Malik
heard God’s Apostle saying to Fatimah “Bring my two sons .” 4 In a
moment they came running and the Prophet $§- kissed and embraced them ^. 5
Another time the Prophet # summoned his grandson, Hasan ibn All He
came running falling into the Prophet’s H lap and passing his finger through
his beard. The Prophet ^ opened his mouth and put his mouth in his mouth.
Fatimah tells that when the Prophet’s $§• freedman Zayd ibn Harithah i$,
came to Madlnah, the Prophet was in his house. Zayd knocked at the door.
The Prophet |§- immediately got up to greet him although he was not properly
dressed. His mantle hanging loosely on his shoulders, he went out to receive
Zayd shook hands with him and kissed him . 6
Usamah ibn Zayd reports that one of the Prophet’s daughters sent him
1 Abu Nu'aym: Hilyat al-Awliya‘.
2 Shama’ilat-Ttrmidhi.
\
3 Al-Adab al-Mufrad li ' l-Bukhdri , p. 127. Umayyah ibn Abi's-§alt was a pre-Islamic poet whose verses
are chiefly on religious topics. He was a monotheist contemporary of the Prophet
4 al-Hasan and al-Husayn.
5 Tirmidhv. Merits of al-Hasan and al-Husayn.
6 Tirmidhi.
Character and Features
373
a message telling him that a son of hers was at the ebb of life, asking him to come
to her. The Prophet sent her greeting, saying at the same time, “What God has
taken away belongs to Him and what He has given belongs to Him, and He has
appointed a time for everyone; so let her be patient and seek her reward from
God. She then sent for him adjuring him to come to her, and he got up to go
accompanied by us. The boy who was at the last gasp was brought to the Prophet
^ who took him in his lap, his eyes overflowing with tears. Sa c d ygb asked, “What
is this, O Messenger of God?” He replied, “This is compassion which God depos¬
its in the hearts of His servants of whom He will. Verily, God shows compassion
to those who are compassionate” 1 2
When the prisoners taken in the battle of Badr including Abbas were tied,
the Apostle ^ could not sleep because of the groaning of Abbas. The Ansar, on
learning of the Prophet's unease, untied him. The Prophet ^ was pleased
with the Ansar but when it was suggested to him that Abbas should be set free
on payment of an indemnity, he refused the request since he did not like to dis¬
criminate between Abbas ^ and other prisoners. 1
A Bedouin came to the Apostle || and said, “You kiss your children but we
do not.” The Apostle ^ replied, “What can I do if God has withdrawn compas¬
sion from your hearts” 3
The Prophet j|| was extremely kind to the children and was always consid¬
erate and benevolent to them. Anas says that God's Messenger ^ passed by
some children who were playing. The Prophet greeted them. 4 He also reports
that the Prophet used to mingle with us and ask my younger brother, “Abu
c Umayr, what has happened to your bird?” 5
He was very soft and merciful to Muslims, and was very tolerant, overlooking
their occasional weariness and listlessness.
Abdullah ibn Mas c ud % says that the Prophet # would intersperse his
exhortations and counsels to the people lest they should get tired with them.
Although prayer was most pleasing to him, he would always cut it short if the
cry of any child reached his ears. He said once, “When I stand up for prayers I
intend to make it long, but when I hear any child crying I shorten it for fear that
his mother might be distressed. 6
Ibn Mas c ud narrates that someone said to the Prophet O Messenger
1 Bukhari.
2 Path al-Bari, vol. VIII, p- 3 * 4 -
■
3 Bukhari, on the authority of Aishah
4 Bukhari.
5 Al-Adab al-Mufrad, p. 40 .
6 Bukhari: Kitab as-$alat.
374
PROPHET OF MERCY
of God, I swear by Allah that I keep away from the morning prayer on account of
so and so who makes it too long.” Ibn Mas c ud <$, further says that he never saw
the Apostle ^ more angry than when he saw him while giving an exhortation
after that incident. He said, “There are some among you who scare the people
away; so whoever of you leads a prayer, let him be brief, for the weak and the
aged and those who have a business to attend are present.” 1
It is also related that Anjashah was a singer of camel-songs who had a
beautiful voice and used to lead the dromedaries of women. Anjashahs melodi¬
ous singing made the camels go quickly which disturbed the women. Hence the
Prophet $§> said to him, “Gently Anjashah, do not break the glass vessels.” 2
God had made the Apostles # heart as clear as a crystal, bearing no ill
will against anybody. Once he said to his Companions, “None of you should
denounce another before me, for I like to come out to you without any ill-
feeling” 3 4
God’s Messenger $j| was benign and gracious to all the Muslims as if he were
their father. He treated everyone of them like his family members, as if they
were his own charge. Or, the affection he had for them was like that of a mother
for her child, for he had never had an eye to their wealth and property or their
prosperity but he always deemed it his duty to lighten their burdens and to clear
their debts. He would say, "Whoever leaves some property as a legacy, it belongs
to his heirs, but his unpaid debts are my responsibility.”' 1
There is yet another report citing the Apostle “No Muslim has a patron
closer unto him than I. Or, if you wish, recite the verse: ‘The Prophet is closer to
the believer than their selves’ 5 ; for the property left by anyone goes to his nearest
kin, whoever they may be. But if one dies leaving a debt, he (the creditor) should
come to me since I am the patron of the deceased and responsible for discharg¬
ing his debts.” 6
MODERATION AND SEEMLINESS
The cardinal virtues of the Prophet #, the geniality and seemliness of his char¬
acter, which would remain a shining example of decorous behaviour for the
coming generations, present as well as future, consisted in his innate moderation,
1 Ibid.
2 Al-Adab al-Mufrad, p. 185, Bukhari and Muslim. Hie Prophet indicated, figuratively, the weakness
and delicacy of women who were troubled by the faster pace of the camels.
3 Kitab ash-Shifa, p. 55.
4 Bukhari: Kitab al-Istiqrad.
5 Qur’an 33:6.
6 Bukhari
Character and Features
375
refined taste and gracefulness, restraint and temperance and even-handedness
which always kept him on the middle path. c A’ishah relates that the Gods
Messenger sj& was never given his choice between two things but that he would
take the easier course provided it involved no sin—for if it did, no one kept far¬
ther away from it than him. 1
The Prophet disliked pretension and airs no less than he detested asceti¬
cism, self-mortification and renouncement of what was the just claim of ones
body and soul.
Abu Hurayrah ^ reported the Apostle ^ as saying, “The religion is ease,
if anyone overdoes it, it will wear him down. So take to moderation and steer
an even course, approximate, and give good tidings, and get strength through
prayer in the morning, the evening, and some part of the night.”
The Prophet ^ also advised: “Exert only as much as you have strength, for, by
God, Allah will never tire until you grow weary.” Ibn Abbas relates that the
Apostle of God was asked about the religion most liked by God. He replied,
"The religion of ease and sincerity.” 2
Abdullah ibn Mas c ud ^ reported God’s Messenger as saying, “They are
doomed who overdo or deal sternly or are given to hair-splitting.” 3
The Companions sent by the Apostle ^ for the education of or exhortation
to any tribe were commanded by him: “Make it easy, not hard—gladden the
hearts, don’t frighten them off.”
Abdullah ibn Amr ibn al- c As ^ tells that the Prophet # said: “God likes to
see the marks of His bounty on His servant.” 4
THE PROPHET IN HIS HOUSE
The Apostle of God *§■ kept busy at home like a common man. As c A’ishah
relates, he would clean his clothes, milk the sheep and do odd jobs. She also says
that he would mend his clothes, repair his shoes and carry out similar other
works. When asked how the Prophet # occupied himself at home, she replied,
“He would keep himself busy with household chores and went out when the time
for prayer came.” 5
In another report related on her authority, she is reported to have said.
1 Bukhari: Kitab al-Iman.
2 Al-Adab al-Mufrad, p. 181.
3 Muslim.
4 Tirmidhi: Abwdb al-Adab. The Prophet $ meant that if a man blessed with prosperity led a miser-
able and shabby existence like a beggar, he showed his ingratitude to God.
5 Bukhari.
376
PROPHET OF MERCY
“The Prophet of God $|? would repair his shoes, mend his clothes and occupied
himself at home, just as any of you occupy yourself.” 1
C Aishah relates, “Gods Messenger was very kindhearted, the kindliest
of all, He laughed often and smiled much” 2 Anas ^ says that he had not seen a
man more clement to his household members than the Apostle of God It is
related on the authority of A’ishah that the Prophet ^ said, “The best of you
is one who is kindest to his wife and children and I am the kindest among you” 3 4
Abu Hurayrah <$, said that the Prophet ^ never expressed disapproval of
any food, if he desired he ate it, and if he disliked he left it alone.
SELFLESSNESS
It was a settled principle with the Prophet that he always kept to the fore his
own kith and kin and those who were near to him in facing a risk or hazard but
allotted them the last place in distributing favours and rewards and spoils of war.
When the three well-known swordsmen of Quraysh, c Utbah ibn Rabfah, Shay-
bah ibn Rabfah and Walid ibn c Utbah challenged the Muslims to single combat
at Badr, the Prophet ^ sent forward Hamzah, c Ali and ‘Ubaydah j$t, although he
knew about the valour of enemy combatants and also had a number of veterans
among the Muhajirin arid the Ansar who could have successfully fought with
the Quraysh warriors. All three, Hamzah, c Ali and c Ubaydah belonged to the
Prophet’s ^ own clan, Banu Hashim, and were his nearest relatives. The Apostle
also held them dear and disliked to imperil others for the sake of keeping his
kindred out of danger. God helped the three to emerge from the combat suc¬
cessful; Hamzah and c AlI came back safe and triumphant while c Ubaydah was
brought back mortally wounded.
Again, when the Prophet disallowed usury and abolished the blood venge¬
ance belonging to the pre-Islamic period on the occasion of the Farewell Pil¬
grimage he declared, “The usury of the pre-Islamic period is abolished, and the
first of our usury I abolish is that of Abbas ibn Abd al-Muttalib Claims of
blood vengeance belonging to the pagan past have been abolished and the first
of those murdered among us whose blood vengeance I remit is that of the son of
Rabfah ibn al-Harith
Unlike the kings, rulers and political leaders, the Prophet of God H always
kept his kith and kin in the background, giving preference to others when hand-
1 Musannafby ‘Abd ar-Razzaq. vol. XI, p. 260.
2 IbnAsakir.
3 Musnad Ahmad and Muslim, on the authority of Anas.
4 Muslim: Kitdb al-Hajj, on the authority of Jabir ibn Abdullah.
Character and Features
377
ing out gifts and rewards. 'All relates that Fatimah had to work hard in grind-
ing corn. So when she got the news that some slave girls had been brought to
the Prophet she went to him and requested that one to be given to her. The
Prophet however, did not accede to her request. Fatimah then mentioned
the matter to A ishah who talked to the Prophet % about Fatimahs trouble.
Relating this incident c Ali says: “The Apostle of God visited us when we had
gone to bed. We were about to get up but he told us to stay where we were. He
then sat down near me and I felt the coldness of his feet on my chest. He then
said, Let me guide you to something better than what you have asked. When
you go to bed, say Subhan Allah (Glory be to God) thirty-three times, Al-hamdu
li-Llah (Praise be to God) thirty-three times, and Allahu akbar (God is most
great) thirty-four times. This will be better for you than a servant .” 1
In another report of the same incident handed down through another source,
the Prophet ^ is also reported to have said, “By God, I cannot give you anything
at the time when the bellies of my Companions of Suffah 2 have been hollowed
by hunger. I have nothing to meet their expenses and I will sell these to provide
for them .” 3
INSTINCTIVE MAGNIFICENCE
Great was the responsibility lying on the Apostle teaching of Gods truth in
its purity, inviting the people to take the path of truth and virtue; guarding and
guiding the nascent Islamic community; and the cares and anxieties for the suf¬
fering humanity were the charges heavier than flesh and blood can bear.
In between all these worries, stresses and strains we find the most sublime
instincts of grace and goodness reflecting his worthiness and excellence of heart.
In spite of his dauntless spirit of resolution and singleness of purpose which
have always been the distinguishing features of the Prophet the Apostle of
God # could never forget those faithful friends and Companions who had
accepted his mission in its initial stages and made the supreme sacrifice of lay¬
ing down their lives in the battle of Uhud He would talk about them often,
invoking divine blessings upon them and would pay visits to them.
Such was this immortal love, with an element of the transcendent in it, that
it had gone beyond the flesh and blood and penetrated the inanimate hills and
stones and ravines where these brilliant spectacles of noble love and sacrifice
1 Bukhari: Kitab al-Jihad. ....
2 A raised platform at the mosque in Madlnah where poor Companions lived, desirous of remaining
attendance to the Prophet
3 Fath al-Bdri vol. VII. pp. 23-24
(on the authority of Ahmad).
378 PROPHET OF MERCY #
had played out. His Companions relate that they heard him saying, “this is the
hill that loves me and which I love.” 1 2 Anas ibn Malik says that when the Mes¬
senger of God caught sight of Uhud, he said, “This is the hill that loves me and
which I love.” Abl Humayd ^ reports that he accompanied the Apostle while
returning from Tabuk. When they came near Madinah, the Prophet of God ^
said, “This is Tabah,* and this is the hill which loves me and which I love.” 3
c Uqbah % tells that Gods Messenger H went to the Martyrs of Uhud and
prayed for their salvation. 4 Jabir ibn Abdullah i%, relates that when the martyrs
of Uhud were once mentioned to the Prophet he said, “I swear to God that I
would have liked to be sleeping with these martyrs by the side of this hill.” The
Apostle had borne with equanimity the shock of Hamzah's ^ death, who
had been his loving uncle as well as foster brother and had parted with his life
fighting valiantly for the cause of Islam. He had also remained calm and com¬
posed about what had been done to Hamzahs dead body. But when he passed
by the houses of Banu Abd al-Ashhal while returning to Madinah, he heard the
lamentations over the dead. Overcome with the grief for the departed comrade,
his eyes gave way to tears and he said, “But there are no women to mourn over
Hamzah!” 5
A
But however noble and sublime and overflowing with human kindness these
instincts and emotions were, the Apostle of God never allowed them to tram¬
mel his mission or to disrupt the divine injunctions. Historians and biographers
of the Prophet relate that when Sa c d ibn Mu c adh and Usayd ibn Hudayr
came back to the settlement of Banu Abd al-Ashhal, they ordered their women
to gird themselves and go and weep for Hamzah <$,. They did as they had been
told and when the Apostle came he found them weeping at the door of his
mosque. But, he told then, “May God have mercy on you, go back. Your presence
has been enough for my consolation ” It has been narrated by another Compan¬
ion that on seeing the women the Apostle g| asked "What is it?” When he was
told that the Ansar had sent their women to weep over Hamzah he invoked
God’s mercy for the Ansar and paid compliments to them for their love to him
but also added, “I did not mean that. I do not like lamentation over the dead.”
Thereafter the Apostle ^ forbade mourning for the dead. 6
An occasion still more poignant was when WahshI, the slayer of Hamzah jfc.
1 Bukhari: Kitab al-Maghazi
2 Madinah Tayyibah.
3 Bukhari: Kitab al-Maghazi.
4 Ibid.
5 Ibn Kathir, vol. III. p. 95 - Ahmad has narrated this report on the authority of Ibn ‘Umar.
6 Ibn Kathir, vol. III. p. 96.
Character and Features
3 79
stood before the Apostle of God The enemies of Islam deemed the Muslim
conquest of Makkah as the darkest hour of their lives. A number of them had
no hesitation deciding that it would now be well-nigh impossible for them to
remain at Makkah. They decided to flee to Syria, Yemen, or some other place for
fear of their lives. Their friends, however, told them: “Woe to you, Muhammad
does not kill anyone who enters his religion.” Almost all these former enemies
returned and embraced Islam. None of them had the least speck of fear in his
heart on appearing before the Apostle sjj^ after pledging allegiance to Islam, nor
did the Apostle say a word to cast any doubt on their sincerity or to terrify
them. And so it happened with Wahshi 4$, also. The Apostle of God ^ learnt
from Wahshi, after he had accepted Islam, how he had killed Hamzah «&. It
was but natural that the Prophet ^ was grieved and harrowed to know about
Wahshi s ghastly crime, but he did not allow his pain to get the better of his
responsibility as the Apostle of God ^. He neither refused to admit Wahshi &&
to the fold of Islam nor had him slain for his crime. All he said to Wahshi
was, “O man, hide your face from me and never let me see you again.” Wahshi
would avoid the Apostle of God so that he should not see him, until the time
arrived for the Apostle’s departure . 1
These nobler emotions or tender feelings reflecting the warm-heartedness of
the Prophet sjj^ were laid bare when he visited an old, dilapidated grave. Then,
those with him found him in turmoil, and he said. This is the grave of Aminah.
This was many years after the death of the Apostles ^ mother . 2
MILDNESS, COURTESY AND FORBEARANCE
In his good manners, gentleness cordiality, sympathy and forbearance the Mes¬
senger of God # has left a perpetual and living example of noble behaviour for
all mankind. Truly, he stood on such an exalted plane of graceful and courteous
deportment that God extolled him in the Qur an.
And verily you are of a high and noble nature.
The Apostle # once told the Companions. “God Himself has disciplined me, a
discipline in the best manner.
Jabir reported the Apostle # as saying: “God has raised me to perfect
moral virtues and seemly behaviour . 4
1 Ibn Hisham, vol. II, p. 7*. Bukhari: Kitab al-Maghazi.
2 Bayhaqi, on the authority of Sufyan Thawri; Ibn KathlT, vol. I. p. 236.
3 Qur’an 68:4.
4 Sharh as-Sunnah and Mishkat al-Masabih p. 514-
38 o
PROPHET OF MERCY #
When c A’ishah was asked about the character of the Prophet she replied,
“His character was the Qur’an” 1 2
Indeed, such was his tolerance and forbearance, sympathy, graciousness and
magnanimity that even the painters of souls with the gift of speech would sel¬
dom find words adequate to catch his likeness. Had the accounts about him not
been handed down with the greatest caution by the most trustworthy narrators,
it would have been difficult for one to accept them. But all these accounts have
been transmitted with the greatest care by many narrators, each testifying to the
piety, veracity, acumen and intelligence of the other from whom he learnt of an
event, and, then, the reports transmitted through different sources and channels
so corroborate one another that in their genuineness and authenticity they form
a class by themselves in the entire continuous and methodical records of public
events. There is, thus, not the least doubt that every unbiased student of these
records will come to the conclusion that never has there existed a historical doc¬
ument which was more firmly based on facts or better authenticated by external
and internal evidence than the hadlth of the Prophet which represent the
high point of the science of history.
A few incidents given here illustrate the Prophet’s tenderness and mercy
towards the people. The clemency of the merciful Apostle of God ^ made no
distinction between a friend and a foe. Abdullah ibn Ubayy was the leader of
hypocrites whose revengeful attitude had always created difficulties for the
Prophet sjj^. But when he died and had been placed in his grave, the Apostle of
God arrived and asked him to be taken out. He then placed him on his knees,
blew some of his saliva over him, and clothed him with his shirt. 1
Anas ^ reports: “Once when I was walking with the Prophet who was
wearing a Najrani cloak with a coarse fringe, a nomadic Arab met him and gave
his cloak a violent tug. I saw that the man’s tug had left a mark on the neck of
Gods Apostle The nomad said, 'Command that I be given some of God’s
property that you have, Muhammad.’ The Apostle turned round to him and
laughed, and then ordered that he should be given something.” 3
Zayd ibn Sa'nah came to the Prophet $ and demanded payment of the
money that the Prophet ^ owed him. Then he violently pulled the Prophet’s
# cloak from his shoulder, caught hold of it and addressed him rudely, say¬
ing, “You son of Abd al-Muttalib are dilly-dallying.” c Umar rebuked and
reproached him but the Prophet # kept smiling and said to c Umar “This
1 Muslim.
2 ‘Abdullah ibn Ubayy died in 9 ah, after his return from Tabuk. Az-Zurqani ; vol. Ill, pp. 112-13:
Bukhari .
3 Bukhari: Kitab al-Jihad, Musnad Al>mad„ vol. Ill, p. 153.
Character and Features
381
man was entitled to better treatment from you. You ought to have advised me
to repay the loan promptly and asked him to make his demand politely.” Then,
turning to Zayd the Prophet said, “There are still three days to go till
the appointed time for repayment.” At the same time he asked c Umar to
repay the loan and give Zayd twenty sa c s more so as to compensate him for his
threatening attitude towards Zayd The gracious and obliging behaviour of
God s Apostle ^ caused Zayd to embrace Islam.*
Anas ^ relates that once a band of eighty armed men of Makkah suddenly
appeared at Wadi at-Tan c im with the intention of making a sudden attack on the
Apostle of God They were all captured but the Apostle ^ spared their lives.*
Relating an incident when Jabir went with the Apostle of God ^ on an
expedition, he says: “At midday the time for a siesta came during the journey.
The valley was full of thorny bushes. The Apostle of God ^ went to take rest
under an acacia tree on which he hung his sword. We also dispersed to take a
break under other trees. All of a sudden the Prophet called us and we saw
that a nomadic Arab was sitting by his side. When we went to him he said,‘I was
sleeping when this man came and unsheathed my sword against me. When I
awoke I saw him standing over my head with the drawn sword, and he was ask¬
ing me: “Who can now protect you from me?” I replied, “Allah”, and he sheathed
the sword. Then he sat down and now he is before you/” It is related that God’s
Apostle did not exact any vengeance on the nomad. 1 2 3
Every Companion of the Prophet was sufficiently forbearing to throw the
most pious soul into shade but the long-suffering patience of Gods Messenger
$ rose above the patience of all of them. He was their kindhearted teacher and
mentor and guide from whom all drew inspiration. An incident related by Abu
Hurayrah illustrates the breadth and greatness of the Apostle’s heart. Once, a
Bedouin passed urine in the holy Mosque. The Companions jumped at him and
grabbed him for the sacrilegious act, but the Apostle $ commanded, “Let him
alone. Pour a bucket or two of water over what he has passed, for you have been
sent to make things easy and not to make things difficult. 4
Another Companion, Mu‘awiyah ibn al-Hakam reports, “I sneezed while
praying along with the Apostle of God # and said: ‘God have mercy on you!’
The people around stared down at me, so I said,‘Woe is me! What do you mean
by looking askance at me?’ They began to strike their bands on their thighs. Now
I understood that they wanted me to be silent and I kept quiet. When the Apos-
1 Ahmad, vol. Ill, p. 153 *
2 Muslim: Kitab al-Jihad.
3 Bukhari: Kitab al-Maghazi.
4 Bukhari: Kitab al-Wudu’.
382
PROPHET OF MERCY #
tie of God sH, for whom I would give my father and mother as ransom as I have
seen no teacher better than him before or after, finished his prayer, by God, he
neither rebuked, nor beat, nor reviled me. He simply said to me, ‘No talk is fit¬
ting during the prayer, for it consists only of the glorification of God, declaration
of His greatness and recitation of the Qur’an’” 1
Anas 4$ has also related many an instance of the Prophet s ^ leniency, sym¬
pathy and noble mindedness. He says that Gods Apostle was very generous
and kind. If anybody in need approached him for anything, he gave it to him
or at least made a promise for the same. Once, when the Apostle ^ had taken
his place to lead the prayer, a desert Arab stepped forward and holding his cloak
said, “I stand in need but I fear lest I should forget it.” The Prophet ^ went with
him and prayed after he had satisfied him.
Recounting the indulgent and long-suffering nature of the Apostle || Anas
% has cited certain instances of the time when he was a young lad. He says, “I
served the Prophet of God for ten years but he never blamed me for doing any¬
thing or leaving anything undone.” 2
Su c ad ibn £ Umar called upon the Prophet # when, as he says, her cloak
bore some marks of a scent mixed with saffron. The Prophet ^ exclaimed, “Saf¬
fron! Saffron! Lay off! Lay off! and hit me with a stick on my stomach which
caused me a little pain. Su c ad said, “O Apostle of God, now I have a right to make
requital.” The Prophet ^ bared his belly at once and said, “Have your revenge." 3 4
MODESTY
The Prophet was absolutely unassuming and modest. He hated to put on airs
or to make himself conspicuous on any occasion. He did not even like the peo¬
ple to stand up to showing him respect nor did he allow anybody to extol him in
the way the followers of other religions had praised their prophets. He was the
Messenger and servant of God ^ and he wanted himself to be known by others
in a like manner, neither more, nor less. Anas ^ said that no man was dearer to
the Companions than God’s Messenger fH, but they never stood up on seeing
him for they knew his dislike for that/
Once the Prophet was addressed as “Best of creation.” He promptly replied,
“That was the position that Ibrahim ^ enjoyed.” 5
1 Muslim.
2 Muslim: Kitab al-Fada’il.
3 Kitab ash-Shifa’
4 Tirmidhi; Musnad Ahmad, vol. Ill, p. 132.
5 Muslim: Kitab aJ-Fada’i].
Character and Features
383
Umar reported the Prophet ^ saying. “Do not exalt me as the Christians
have exalted Jesus, the son of Mary. I am but His servant, so call me Gods serv¬
ant and Messenger” 1
Abdullah ibn Abl Awfa’ ^ reports: “The Apostle of God never disdained to
accompany a slave or a widow to accomplish their tasks.” 2 Anas says that any
slave-girl or maidservant of Madinah could take the Prophet $ by his hand and
say whatever she liked and take him wherever she liked. 3
When Adi ibn Hatim came to see the Apostle he called him inside his
house. A maidservant brought a cushion to rest on but the Prophet placed it
between him and Adi and sat down on the floor. Adi later said that he realised
immediately that the Prophet ^ was not a king. 4
Anas reported that the Apostle of God ^ would visit the sick, attend
funerals, ride on donkeys and accept the invitations of slaves to a meal. 5
Jabir ^ states that the Prophet H would slow down his pace for the sake of
the weak and also prayed for them. 6
Anas said: The Prophet ^ accepted an invitation even if he was presented
barley bread and soup whose taste had changed.” 7 He also reports the Prophet
as saying, “I am God’s servant. I eat like a servant and sit like a servant.” 8
Abdullah ibn Amr ibn al-As <$, said: “Once when the Messenger of God #
came to my house, I gave him a cushion filled with bark, but he sat down on the
floor placing the cushion between me and him.” 9
The Apostle # would tidy up his house, tether the camels, feed the animals,
take food with his servants, and help them in kneading flour and bringing provi¬
sions from the market. 10
COURAGE AND SHYNESS
Courage and shyness are often regarded as conflicting traits but the two were
balanced the Prophet’s # nature in like manner. Being extremely modest, he
blushed like a maiden, as Abu SaTd Khudri described, if he came across
anything shocking or outrageous. On such occasions his countenance would
1 Bukhari: Kitab al-Anbiya.
2 Bayhaqi.
3 Musnad Ahmad, vol. Ill, pp-189-1*5. 1 *nfa al-Fawald: Kitab al-Manaqib.
4 Zad al-Ma c ad vol. I, P- 43 -
5 ShamaHl at-Ttrmidhl
6 Al-Targhtb wa ’t-Tarhxb.
7 Shama'il at-Tirmidhi; Musnad Ahmad, vol. III. pp. 211-289.
8 Kitab ash-Shifa’, p. 101.
9 Al-Adab al-Mufrad, p. i 7 2 *
10 Kitdb ash-Shifa\ p. 101.
384
PROPHET OF MERCY ^
change showing his displeasure. 1 Such was his coyness that he was even diffident
to express anything disagreeable to ones face and usually asked somebody else
to do the job for him. Anas % reports that the clothes of a man present in one
of his sittings were hued in a yellowish colour. Since the Prophet did not like
to say anything displeasing to anyone, he said to others, when the man had got
up to leave, “It would have been better if you had told him to give up using the
colour yellow.” 2
'A’ishah relates that if the Prophet # came to know of a misdeed that
someone had committed, he would never asked why he had done it. What he
would say on such occasions was, “What has happened to the people that say or
do such a thing?” He deprecated the wrong but never named the wrongdoer. 3
As for the dauntless courage and valour of the Prophet of God the testi¬
mony of c Ali, the lion of God suffices to illustrate the.point. He says: “When
the battle became fierce and the eyes seemed to be coming out of the sockets,
we were wont to look for the Prophet $§■ in order to find a refuge behind him.
Then, we found none closing upon the enemy as the Prophet This was how it
happened in Badr. We were taking shelter behind the Prophet H who was then
going at the enemy more closely than any one of us.” 4
Anas said, “The Apostle of God ^ was extremely handsome, most gener¬
ous and the bravest of men. One night when the people in Madinah were in a
panic and some went in the direction of the sound they had heard, they were
met by the Prophet ^ who had gone in that direction ahead of them, and he was
saying, ‘don’t fear, don’t fear.’ He was then on a bareback horse without a saddle
belonging to Abu Talhah and had a sword slung on his neck. Praising the horse
he said,‘I found it swift and rushing ahead like an ocean.’” 5
In the battles of Uhud and Hunayn when the Muslims had fallen back and
the bravest among them were unable to stand the charge of the enemy, the Apos¬
tle of God # had stuck to his position, riding his mule, as if nothing had hap¬
pened, and was calling out, "I am the Prophet without falsehood! I am the son
of c Abd al-Muttalib!”
MERCY AND COMPASSION
God’s Messenger ^ was the kindliest of men just as he excelled all others in
courage and valour. Being extremely kindhearted, his eyes brimmed with tears
x Bukhari: Kitab al-Manaqib.
2 Shamd ’il at - Ttrmidht: Kh ulq an- Nabf.
3 AbuDawud.
4 Kitab ash-Shifd’, p. 89.
5 Bukhari: Al-Adab al-Mufrad, p. 46.
Character and Features
385
at the slightest sign of inhumanity. Shaddad ibn Aws reports the Apostle
as saying: Indeed Allah has prescribed excellence in all things. Thus, if you kill,
kill well; and if you slaughter, slaughter well. Let each one of you sharpen his
blade and let him spare suffering to the animal he slaughters.” 1
Ibn Abbas relates that a man threw a goat on its side and then started
sharpening his knife. When the Prophet ^ saw him he said, “Do you want to kill
it twice? Why did you not sharpen the knife before throwing it on the ground?”
The Apostle forbade his Companions to keep animals hungry or thirsty,
to disturb or to overburden them. He commended that kindliness and putting
them at ease were meritorious acts tending to bring man nearer to God.
Abu Hurayrah % reports the Prophet ^ as saying: “A traveller who was
thirsty saw a well on the way. He got inside the well and when he came out he
saw a dog licking mud because of thirst. The man realised that the dog must be
as thirsty as he was and so he got into the well again, filled his leather sack with
water and carried it out holding it with his teeth. And thus he quenched the
thirst of the dog. God was pleased with this act of kindness and pardoned his
sins. The Companions asked, ‘O Messenger of God, is there recompense in the
matter of beasts and wild animals also? 1 The Prophet H replied,‘there is recom¬
pense in regard to every creature that has a living heart.”' 2 3
Abdullah ibn c Umar told that the Prophet said, “A woman was cast away
into the hell only because she had denied food and water to her cat and refused
to set it free so that the cat might satisfy its hunger by taking worms and insects ” J
Suhayl ibn ar-RabI c ibn Amr states that the Apostle of God $ came across
a camel so famished that its belly had shrunk to its back. He said, “Fear God in
the matter of these creatures. If you ride them, ride when they are healthy and if
you eat them, eat them when they are in a good condition. 4
Abdullah ibn Ja c far <$, narrated the incident that once the Prophet # entered
the enclosure of one of the Ansar where there was a camel which started groan¬
ing on seeing the Prophet tears running down its eyes. The Prophet ^ went
near it, patted it on its hump and face which set it at ease. Then the Apostle #
asked who its owner was. The Ansari youth came and said. O Messenger of
God, it belongs to me.” The Prophet # said to him, “Do you not fear God in the
matter of this beast although He has made you its owner? It complained to me
that you bore hard upon it and always kept it at work. 5
1 Muslim: Kitab adh-Dhabh.
2 Bukhari and Muslim.
3 Nawawi on the authority of Muslim.
4 AbuDawud.
5 Abu Dawud.
386
PROPHET OF MERCY #
Abu Hurayrah quoted the Apostle ^ as saying, “When you travel in a
fertile country do not deny the camels their due from the ground, and when you
travel in a land barren and dry, cover it with speed. When you encamp at night
keep away from the roads, for they are where the beasts pass and are the resorts
of the insects at night.” 1
Ibn Mas c ud % reports, “While we were on a journey with Gods Messenger
he went a short distance from where we had encamped. There we saw a
small bird with two of its young and caught them. The bird was fluttering when
the Prophet came back and so he asked, ‘Who has distressed it by taking its
chicks?' Then he asked us to return the chicks. There we also saw an ant hill and
burned it out. When the Prophet $§- saw he asked,‘Who has burnt it?' When we
informed him that we had done it, he said,‘Only the Lord of fire has the right to
punish with fire.’” 2
The Prophet strongly enjoined the duty of kind and generous treatment of
the slaves, servants and the labourers engaged for manual work. Jabir relates
the Apostle of God $ as saying, “Feed them with the food which you eat, clothe
them with such clothing as you wear and do not cause trouble to Gods crea¬
tures.” 3 The Apostle ^ is further stated to have said, “Those whom God has
made your dependents are your brothers, servants and helpmates. Anybody
whose brother has been made subservient to him ought to feed him with the
food he eats and clothe him with the clothes he wears, command him not to do
that which he is unable to do and if it becomes necessary to do so then he should
help him in doing the job.” 4 5
Abdullah ibn c Umar 4§b says that once an Arab nomad came and asked the
Prophet sjjl, “How many times should I pardon my servant in a day?” The
Prophet $ replied, “Seventy times” s He also quotes the Apostle as saying:
“Pay the wages of a labourer before his sweat has dried ” 6
#
A COMPREHENSIVE AND ETERNAL MODEL
The Messenger of God # was the last and the greatest of all the prophets sent
to provide guidance to all classes, ranks and grades in every age, time and clime.
The comprehensiveness of the Prophet’s ^ character summed up vividly by
1 Muslim.
2 Abu Dawud: Kitab al-Jihad.
3 Al-Adab al-Mufrad, p. 38.
4 Bukhari and Abu Dawud.
5 Tirmidhi and Abu Dawud.
6 Ibn Majah.
Character and Features
387
Syed Sulayman Nadwl in Muhammad The Ideal Prophet , would be a fitting epi¬
logue to this section dealing with the character of the Prophet. Syed Sulayman
Nadwl writes:
A model that can serve for every class of the people acting under different circum¬
stances and states of human emotions will be found in the life of Muhammad
If you are rich, th^re is the example of the tradesman of Makkah and the master
of Bahrayns treasure if you are poor, you can follow the internees of Shi*!) Abl
Talib and the emigre of Madinah If you are a king, watch the actions of the
Ruler of Arabia If you are a vassal, take a look at the man enduring hardships
imposed by the Quraysh of Makkah ■$. If you are a conqueror, lay your eyes on
the victor of Badr and Hunayn If you have suffered a defeat, take a lesson
from the one discomfited at Uhud If you are a teacher, learn from the holy
mentor of the school of Suffah If you are a student, look at the learner who
sat before Gabriel If you are one who gives sermons direct your eyes to the
speaker delivering lectures in the mosque of Madinah If you are charged to
convey truth and mercy to your persecutors, observe the preacher explaining the
message of God to the pagans of Makkah If you have brought your enemy to
his knees, look at the conqueror of Makkah If you want to administer your
lands and properties, discover how the lands and groves of Banu an-Nadir, Khay-
bar and Fadak were managed. If you are an orphan, do not forget the child of
Aminah and Abdullah left to the tender mercy of Halimah. If you are young,
see the character of Makkah’s shepherd If you have a travelling business, cast
a glance at the leader of the caravan on the way to Busra If you are a judge or
arbiter, look at the umpire entering the holy sanctuary before the peep of dawn
and installing the Black Stone in the Ka c bah #, or the justice of peace in whose
eyes the poor and the rich were alike. If you are a husband, study the behaviour of
the husband of Khadljah and c A’ishah #. If you are a father, go through the biog¬
raphy of Fatimah’s father and the grandfather of Hasan and Husayn In short,
whoever and whatever you may be, you will find a shining example in the life of
the Prophet to illuminate your behaviour. If you have the life of the Prophet
$ before you, you can find the examples of all the prophets, Noah and Abraham,
John and Jonah and Moses and Jesus. If the life and character of each prophet
of God were deemed to be a shop selling the wares of one commodity, that of
Muhammad # would verily be a variety store where goods of every description
can be had to suit the tastes and needs of all .” 1
1 Muhammad, the Ideal Prophet, pp. 89 9°-
27
Mercy of the World
We sent you not save as a
MERCY FOR THE PEOPLE . 1
T he world was passing through a state of trauma at the dose of the sixth
century of the Christian era. The entire human race had effectively taken
a pledge to commit suicide. God has portrayed, in the Qur an, the condi¬
tion then obtaining in the world so vividly that no artist can draw such a true to
life picture of the situation.
And remember Allah’s favour unto you; how you were enemies and He made
friendship between your hearts so that you became as brothers by His grace; and
you were upon the brink of an abyss of fire, and He did save you from it ” 2
If our historians and litterateurs have not been able to preserve the heart-rend¬
ing account of the pagan past, they need not be blamed for it because the limi¬
tations of human language and forms of expression would not have allowed
them to capture in words the dreadful situation of the world as it was then. The
shape of things was so dreadful, so critical, that not even a skilful painter could
have succeeded in its faithful depiction. How could any historian have drawn a
picture of that horrible situation? Did the Age of Ignorance merely mean moral
1 Qur’an 21:107.
2 Qur’an 3:103. This chapter, summing up the great benefits flowing from the prophethood of
Muhammad which have changed the destiny of human race, has been taken from the concluding part
of a speech delivered by the author on the occasion of birth anniversary of the holy Prophet
389
390
PROPHET OF MERCY #
corruption of the Arab or a few other nations? Did it merely pose the problem of
idolatry, depravity and decadence or else self-indulgence, inequity and exploita¬
tion of the poor, or the criminal behaviour of the then stronger nations? Was it
simply the question of the burial of innocent newborn daughters by their heart¬
less fathers? It was all this and much more. There are hardly words to describe
the terrifying conditions through which the whole world was passing in those
days. Only those can understand it who had themselves lived in that horrifying
age.
It was thus not a problem confronting any single nation or country—the
destiny of the whole human race was at stake. If any artist capable of converting
a vision into eternity were to paint the portrait of a good-looking young and
vigorous man, a soul shining through its crystal covering, and could somehow
show him to be the vicegerent of God on earth who was bent on taking a leap
in a lake of fire and brimstone, then he would perhaps succeed in portraying
the situation thus depicted in the Qur’an: “You were on the brink of an abyss of
fire, He did save you from it.” 1 The holy Prophet has also illustrated this criti¬
cal situation through a simile. He says, “the mission and guidance I have been
vouchsafed to deliver to this world is like this: A man made a bonfire and when
it illuminated the surroundings, insects began to jump into it. You also want to
take a leap into the fire in a like manner, but I am holding you by your waists to
save you from falling into the eternal fire” 2
The whole problem was how to lead the caravan of humanity to its safe des¬
tination. All the social and developmental endeavours, educational and literary
efforts were possible only after man had been brought back to a normal, sensible
frame of mind. There is not the least doubt that the greatest good the prophets
have done for humanity consists in saving it from the unknown, imminent dan¬
gers threatening to destroy it from time to time. No literature or philosophy,
reformatory or constructive effort, not even the survival of man on this planet
could have been possible without the merciful endeavours of the prophets of
God. But, so ungrateful is man that he has announced with the flourish of trum¬
pets, time and again, that the prophets of God have had their time, and that the
world no longer needs them. Its seers and guides have repeatedly declared that
the prophets had nothing new to offer, no benefits to confer on humanity. Man
has in this way, really jettisoned over and over again his own right to exist in this
world!
When any civilisation becomes overly sophisticated it closes its eyes to ethi-
1 Qur'an 3:103
2 Mishkat, Bukhari.
391
Mercy of the World
cal precepts. Man forgets everything save the satisfaction of his desires and
replaces his loving, merciful heart by a selfish and ferocious disposition. His
covetous greed takes the shape of an aching void which can never be filled. This
is the time when man hankers after the world and all that it stands for and, then,
Providence moves to chasten him and to give him his deserts. A poet of the East
has given expression to the same truth in one of his verses:
The fever of lunacy then overtakes the kings,
Ferules of God are they all, Timur and Chinghiz.
One can replace the words ‘king’ and ‘kingship’ by civilisation for the insanity
of civilisation is nowadays much more dangerous and wider in scope than the
madness of the kings of old. A single lunatic can make a hell of the life of all the
people around him, and, one can very well imagine what would happen if all the
people were to lose their heads.
During the era we speak of as the Age of Ignorance the entire human race
had become so depraved, so cruel that it took pleasure in the suffering of man.
This is not poetic imagery but is supported by hard facts of history: man had
turned into a demon who was most enthusiastic to witness the death and suffer¬
ing of his own species. He prized the spectacle of the pangs of death suffered by
human beings more than the pleasure he derived from merry-making, eating
and drinking.
Gladiatorial sports involving combat between men and wild beasts under
the Romans displayed the bottomless chasm to which human nature could sink
more vividly than anything the crimes against humanity. But this was not a
depravity that had captured the imagination of a few guilty consciences. Writing
about the immense popularity of these performances, Lecky says in his History of
European Morals that “the magnificent circus, the gorgeous dresses of the assem¬
bled Court, the contagion of a passionate enthusiasm thrilling almost visibly
through the mighty throng, the breathless silence of expectation, the wild cheers
bursting simultaneously from eighty thousand tongues, and echoing to the far¬
thest outskirts of the city, the rapid alteration of the fray, the deeds of splendid
courage that were manifested were all fitted to entrance the imagination.”' The
interest and enthusiasm that attended these games of inconceivable atrocity was
so intense that special laws were found necessary, and, sometimes proved even
insufficient, to check them.
Thus, the beast in man had taken hold of him during the Age of Ignorance.
He had, by his deeds, furnished the proof that he had forfeited the right to live in
l W.E.H. Lecky: History of European Morals, vol. I. p. 119.
392
PROPHET OF MERCY $r
this world, or, rather he had himself lost the very desire to remain in this world
any more. Yet, his Lord and Master, the Most Compassionate and the Most Mer¬
ciful had decided otherwise. He wanted to save the world and the progeny of
Adam from death and destruction through a Messenger who was told that:
And (O Muhammad) we sent you not save as a mercy for the peoples . 1
It is plain as day that the entire duration of the world’s existence since the
entrance of the holy Prophet of Islam stems from his merciful deeds. First
of all he removed the Damocles sword hanging over the head of humanity by
giving it a new ideal to live for and a new zest and confidence to work towards.
A new age of culture and civilisation, arts and learning, material and spiritual
progress came into existence through his efforts.
First and foremost, the service that he rendered to humanity consisted of
the faith in the Oneness of God. No other creed more revolutionary, more life
giving and more profitable could have been vouchsafed to humanity. Man had
been proud and presumptuous, boastful of his inventions like philosophy and
poetry and the art of government. He took pride in enslaving other countries
and nations; often arrogated himself even to the position of God; but he also
demeaned himself by bowing his head before inanimate, lifeless objects, things
of his own creation, and mountains, rivers, trees and animals, and harboured
misplaced beliefs and irrational fear of the demons and devils. He spent his
life in the fear of the unknown and the hope from non-existent powers which
could not but foster mental confusion, cowardice, doubtfulness and indecision
in him. The Prophet of Islam ^ made him self-reliant, courageous, rational and
undoubting by removing the fear of everything else save that of his real Master
and Lord. It was because of him that man came to recognise his Creator as the
Supreme Power, the Enricher and the Destroyer. This new discovery meant a
world of change for him as it enabled him to free himself from the shackles of
superstitious beliefs, irrational fears, doubt and misgivings. He could now see
the unity of cause in the manifold of phenomena, was reassured of his pivotal
position in the scheme of creation, became aware of his worth and dignity, in
short, his acceptance of the serfdom of the One and only God made him the
master of every other created being and object. It was, thus for the first time that
man became aware of the exalted position that God had allotted him.
The oneness of God came to be recognised, thanks to the last Prophet as
the guiding principle for all the philosophies and creeds of the world. Even poly¬
theistic religions were so powerfully influenced by it that their votaries began to
i Qur an 21:107. The word used for “peoples” in the Qur an is Alamin, that is, the worlds.
393
Mercy of the World
fight shy of their creeds and started putting up constructions to explain away
their rites and observances demanding devotion to gods and demigods. The
heathen belief in the worship of numerous deities began to suffer from a sense
of inferiority from which it has still not recovered. This was the greatest gift
bestowed on humanity by the holy Prophet
The second great favour that the Messenger of God ^ conferred to mankind
was the concept of equality and brotherhood of mankind. The world before him
was divided by manifold divisions of castes and creeds, tribes and nations, some
claiming ranks of nobility for themselves and condemning others to the posi¬
tion of serfs and chattels. It was for the first time that the world heard the revo¬
lutionary message of human equality from the Prophet of Islam jg&:
O Mankind, Your God is one and you have but one father. You are all progeny of
Adam, and Adam was made of clay. Lo! the noblest among you, in the sight of
God, is the best in conduct. No Arab has any preference over a non-Arab nor a
non-Arab over an Arab save by his piety. 1
The Prophet ^ made this declaration on the occasion of his last hajj before a
huge congregation. His announcement put the seal on the principles of the unity
of God and the unity of mankind. These are the two natural foundations for
raising any edifice of peace and progress, friendship and co-operation between
different peoples and nations. They create a twin relationship between human
beings—that of one Lord and one common ancestor. Oneness of God is the spir¬
itual principle of human equality just as a common lineage of the high and the
low, placing the various races on the same plane of humanity. As God explains:
0 mankind! Be dutiful to your Lord, Who created you from a single person
(Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from
them both He created many men and women and fear Allah through Whom you
demand your mutual (rights), and (do not cut the relations of) the wombs (kin¬
ship). Surely, Allah is Ever an All-Watcher over you. 2
The world was not in a frame of mind to pay heed to the message of equality of
human beings when it the Prophet of Islam $ first announced it. It was then a
radical call, making a clean sweep of the then social relationships and economic
and political orders. So striking and revolutionary was this call that it sent the
world into jitters. Today we find the principle of human equality enshrined in
the constitutions of different countries and being proclaimed from the forum of
1 Kanz al-Ammal.
2 Qur’an 4:1.
394
PROPHET OF MERCY |
the United Nations Organisation in the shape of the Charter of Human Rights
but it was all due to the pioneering efforts of the followers of Muhammad
Muslim missionaries and reformers, who made indefatigable efforts to establish
a truly egalitarian Muslim society. It was this model established through their
toil and tears that later on came to be accepted as the standard for human exist¬
ence in this world. There was a time when numerous clans and families claimed
their descent from the sun or the moon. The Qur’an quotes the belief then held
by the Jews and the Christians in these words: “The Jews and the Christians say:
We are the children of God and those whom He loves.” 1 The Pharaohs of Egypt
claimed themselves to be the incarnation of the Sun-god while India had several
ruling families which arrogated themselves as the progeny of the sun or the
moon. The Emperors of Iran called themselves Kasra or Chosroes which meant
that Divine blood flowed in their veins. The last Iranian Emperor was known as
Yazdagird owing, chiefly, to the Divine respects paid to him by his subjects.
The Chinese rulers deemed themselves to be the sons of Heaven. They
believed that Heaven was their God, who, with his spouse, the goddess earth,
had given birth to the human beings and Pau Ku, the Chinese Emperor, was the
first-born son of Heaven enjoying supernatural powers.
The Arabs were so proud of their language that every other nation besides
their own was an c ajami or dumb to them. Likewise, the Quraysh of Makkah
being extremely conscious of maintaining their superiority, claimed a position
of privilege even in the performance of hajj. This was the shape of things, all
over the world, when the Qur’an proclaimed that all human beings were equal.
O mankind! Lo! We have created you male and female, and have made you nations
and tribes that you may know one another. Lo! the noblest of you, in the sight of
Allah, is the most god-fearing. Lo! Allah is Knower, Aware. 2
The opening chapter of the Qur’an declares:
Praise be to Allah, Lord of the Worlds. 3
The third great gift and boon to humanity that the Prophet of Islam bestowed
is the Islamic concept of human dignity. During the Age of Darkness when
Islam made its appearance none was so ignoble and humiliated as man. With¬
out worth, he had no sense of human dignity. Oftentimes trees and animals
regarded as sacred, owing to religious beliefs or traditions, enjoyed a more cov¬
eted place than man himself. Human sacrifices at the altar of deities were a com-
1 Qur’an 5:18.
2 Qur’Sn 49 :1 3 *
3 Qur’an 1:1.
Mercy of the World
395
mon spectacle. It was solely due to Muhammad, the Prophet that man came
to appreciate the fact that human beings, the glorious creation of God, were
entitled to a much more loving regard, respect and honour than any other crea¬
ture. The rank that the holy Prophet accorded to man was next only to God,
for God had Himself heralded the purpose of mans creation in these words of
lasting beauty:
He it is Who created for you all that is in the earth. 1
Man was declared as the best of creations, the ruler of the world and all that
exists in it.
Verily We have honoured the children of Adam. We carry them on the land and
the sea, and have made provision of good things for them, and have preferred
them above many of those whom We created with a marked preferment.” 2
Man had been accustomed to associate nobility with those who claimed them¬
selves to be the progeny of gods and demigods. In order that the honour of the
common man was not usurped again by the selected few, the Prophet announced:
The whole of mankind is under the care of God, and he amongst His creation who
is dearest to Him is he who is best to those under his protection. 3
A celestial tradition of the Prophet *§■ alludes to the deep concern of God for
the welfare of human beings. It says: “God will ask (someone) on the Day of
Judgment, ‘I was ill but you did not pay a visit to Me!’ The man will reply: ‘How
could have I visited You when You are the Lord of the worlds?’ But God will say,
‘Do you not recollect that one of my slaves was ill? Had you gone to see him, you
would have found Me by his side!’ Then God will again ask, O Son of Adam, I
asked you to feed me, but you refused it to Me.’ The man would submit, ‘How
could have I fed You when You are the Lord of the Worlds?’ But God will reply,
‘Do you not remember that one of My slaves had asked you for food? Didn’t you
know that if you had given him food, you would have found it with Me!’ God
will again ask, O Son of Adam, I asked you for water to drink but you refused it
to Me! The man will say in reply,‘O Lord, How could have I given water to You
when You are the Lord of the worlds?’ But God will reply,‘Do you not recollect
that one of my slaves asked you for water, but you refused! Did you not know
that if you had given him water, you would have found it with Me?” 4
1 Qur’an 2:29.
2 Qur’an 177°-
3 Mishkat.
4 Sahih Muslim.
396
PROPHET OF MERCY $
Islam teaches unalloyed and absolute unity of God and rejects every form
of anthropomorphism. Still, it employs this similitude to drive home the rank
and dignity of man in the eyes of God. Has any other religion or philosophical
thought accorded a nobler place to human beings than that assigned by Islam?
The Prophet of Islam taught that the surest way to attract blessings of God
was to be kind and considerate to others.
The Most Compassionate [God] is kind to those who are kind to others. If you
would show kindness to those who live on the earth, He who lives in the Heaven,
shall shower His blessings on you. 1
You can very well imagine the pitiable condition of man in the days when this
powerful voice of human dignity had not been raised in the world. A mere whim
of a king or an emperor could then cost the lives of a thousand men. It was then
not unusual for an ambitious adventurer to put to sword the entire population
of a conquered land. Alexander turned every country from Greece to India into
a vast battlefield. Caesars played with the lives of human beings as if they were
wild beasts. The two World Wars fought only recendy cost the lives of millions
merely to secure markets for the industrial products of advanced nations or to
establish the national or political ascendancy of certain nations over all others.
Iqbal has correcdy assessed the political ambitions of man in this verse.
Man is still possessed by the imperialistic lust,
What a pity! Man prowling after man as yet.
At the time when Prophet Muhammad # was invested with the mande of
prophethood, a general sense of pessimism springing from the then prevalent
notions of the worthlessness of human nature and lack of hope for Divine suc¬
cour filled the air. The ancient religions of the East and the mutilated Christianity,
especially in the West, had an equal share in producing that mental climate. The
philosophy of reincarnation, preached by the religions of ancient India, which
assigned no place to the will and decision of man, meant that the present life was
but a form of retribution for ones actions during a previous life with which the
Christian dogma of Original Sin and atonement had joined hands to shake the
confidence of millions, all over the world, in the despondence and amenability
of human actions. Mankind had lost faith in the mercy of God whose eternal
and immutable decree seemed to have condemned man to a predetermined
destiny without reference to his evil or virtuous behaviour. But Muhammad ^
affirmed that man was born with a clean slate and perfect freedom of action.
i Abu Dawud.
Mercy of the World
397
Man was, declared the Prophet the author of his actions, both good and evil,
and deserved reward or punishment in accordance with his own decision to
shape the course of his actions. Discarding the theory of vicarious atonement,
the Qur an established once for all that every man was his own redeemer.
And that for man shall be naught
Save that for which he makes an effort.
And that his endeavour shall be presently observed.*
This was a message of salvation to man, which gave him a new confidence in
himself and in his ability to chart out his destiny. He applied himself with a
renewed vigour, confidence and determination to shape up his own life and
brighten the future of humanity.
The Prophet of Islam # also declared that sins were but temporary devi¬
ations from the right path, inherent in the nature of man, and were brought
about by ignorance, mistakes and the promptings of the devil or man’s own
sensual desires. But the innate urge of man was to regret his mistakes and seek
the pardon of God with a contrite heart. To be broken in spirit by a sense of
the guilt and to seek the forgiveness of God showed the goodness of human
nature and attracted mercy of the Lord. This gospel of hope and good tidings
was a revolutionary message to despondent humanity condemned forever by
the guilt of Original Sin and ones past misdoings. What a great change it meant
in the prevailing atmosphere of gloom and depression of spirits is illustrated by
the fact that the Prophet came to be known as the “Apostle of Repentance.”
Repentance, he said, did not involve faint-heartedness, nor did it arise from
fear of disapprobation, but was a bold and daring step of the first man, Adam,
who had thus shown the nobility of his innate nature. The Prophet of Islam ^
imbued repentance with the sacredness attached to the acts of devotion to God.
He preached the virtues of seeking pardon so forcefully that even the irredeem¬
able sinners, who had lost all hope of forgiveness, resolved to turn away from the
sinful ways and to begin a new life of virtue and uprightness, and many of them
attained a sublimity of spirit that was envied by others.
Describing the clemency of God Who is ever willing to forgive the sinners,
the Qur an employs a diction so alluringly charming that one wonders whether
God loves them more who seek His forgiveness after deviating from the path of
virtue. The Qur anic verse quoted here shows how forbearing, how long-suffer¬
ing and how magnanimous God is to the man who cares to turn towards Him
for exoneration of his sins. Says the Qur an.
i Qur an 53 : 39 ' 4 °-
398
PROPHET OF MERCY #
Say! O my bondmen who have committed extravagance against themselves,
despair not of the mercy of Allah; verily Allah will forgive their sins altogether.
Verily He, He is the forgiving, the Merciful . 1
Some other verses of the Qur’an exhorting the believers to acquire positive mer¬
its and to win their way to the everlasting bliss, address them in these words:
And vie one with another for forgiveness from your Lord, and toward the Garden
as wide as are the heavens and the earth, prepared for those who ward off [evil];
And those who spend [of that which Allah has given them] in ease and in
adversity, those who control their wrath and are forgiving toward mankind; Allah
loves the good;
And those who, when they do an evil thing or wrong themselves, remember
Allah and ask forgiveness for their sins.—Who forgives sins but Allah alone?—and
will not knowingly repeat [the wrong] they did;
The reward of such will be forgiveness from their Lord, and Gardens under¬
neath which rivers flow, wherein they will abide forever—a bountiful reward for
those who strive ! 2
Among the characteristics of the true believers, enumerated in another verse,
repentance takes precedence of all others.
They are those who repent, who worship, who praise, who fast constantly, who
bow down, who prostrate themselves, who command the reputable and restrain
from the disreputable and who keep the ordinances of Allah. Bear you glad tid¬
ings to the believers . 3
The place of honour accorded to those who repent of their sins is illustrated by
the verses of the Qur’an revealed on the occasion of the forgiveness of three
Companions 4 of the holy Prophet who were shunned for their failure to
accompany the Prophet in the expedition of Tabuk. Before the verse alludes
to the mistake of these Companions being pardoned by God, it mentions
the Prophet ^ and the Ansar and the Muhajirln in order that no stigma was
attached to them after their mistakes had been forgiven. In this way, the Qur’an
teaches all believers who take the Companions of the Prophet *§ as models of
virtue that no ignominy attaches to a man after a genuine change of heart. The
way these verses explain the consequences of the blotting out of sins and the
1 Qur'an 39:53-
2 Qur an 3:133-36-
3 Qur'an 9:112.
4 The Companions were Ka c b ibn Malik, Hilal ibn Umayyah and Murarah ibn Rabf. See “The Expedii
tion of Tabuk.”
Mercy of the World 399
elation of the repentant sinners can hardly be found in the scriptures of other
religions or treatises on ethics. These verses read:
Allah has turned in mercy to the Prophet and to the Muhajirin and the Ansar
who followed him in the hour of hardship. After the hearts of a party of them
had almost swerved aside, He turned to them in mercy. He is Full of Pity, Merci¬
ful toward them. And to the three who were left behind, when the earth, vast as it
is, was straitened for them, and their own souls were straitened for them till they
bethought them that there is no refuge from Allah save toward Him. He turned
then to them in mercy that they [too] might turn [repentant unto Him]. Allah! He
is the Relenting, the Merciful. 1
Remission of sin leads us to one of the chief attributes of the Divine Being,
that is, His mercy and compassion. The bounty of Gods mercy is the constant
theme of the Qur an. Says God: “My mercy embraces all things ” 2 3 while a celes¬
tial tradition of the Prophet sjj| tells us: “Verily, My mercy precedes My wrath ”
To be despaired of God’s mercy was made a cardinal sin. Quoting Ya'qub
and Ibrahim the two great Prophets of God, the Qur’an announces: “Verily,
none despairs of the comfort of Allah except a people disbelieving,” 4 and “Who
despairs of the mercy of his Lord save those who are astray?” 5
The misery and suffering the human race endured in the world was, accord¬
ing to the Jewish and Christian doctrines, but a feeble image of the never-ending
agony that awaited man in the Hereafter. The monastic orders of the Medieval
Ages had taken up this doctrine, which, in itself, was sufficiently revolting, but
they had developed it with an appalling vividness and minuteness. Human¬
ity, frightened by these ghastly visions and glimpses of eternal suffering, was
relieved by the Prophet’s ^ emphasis on Gods all-embracing mercy and the
efficacy of repentance which could wipe the slate clean of even the most vicious
among the castaways of society.
And now we come to yet another gift of the prophethood of Muhammad
which is still more far-reaching and more beneficial to humanity at large. This
was the concept of the unity of spirit and matter, the harmony of the sacred and
the mundane. He taught that the distinction between the two was superficial
and formal for every action of man, whether secular or religious, was guided by
his motive or mental attitude, which, in the terminology of religion, was known
1 Qur’an 9:117-18.
2 Qur’an 7-156-
3 The prophet Jacob.
4 Qur’an 12:87.
5 Qur’an 15:56.
400
PROPHET OF MERCY #
as niyyah or intention. For no religious belief is entirely divorced from the reali¬
ties of human experience in its manifold practical aspects, the intention or pur¬
pose with which any act is done sets the test of its being good or bad. He did not
recognise the division between the temporal and the ecclesiastical since mans
desire to propitiate God and to follow His commands permeates into every fibre
of human activity, no matter whether it is the art of government or war, availing
oneself of ones earthly possessions, or satisfaction of one’s natural desires, or
earning ones living, or leading a married fife. With a noble intention every mun¬
dane act is turned into a virtuous deed and a means to attaining propinquity to
God. On the contrary, no merit whatsoever attaches to acts like devotion to God
or fighting in the path of God if the sincere desire to attain the will and pleasure
of God are absent.
The ancient world had divided life into two compartments, the religious and
the secular and the result was that a wedge had been driven between those who
selected one of these as the pursuit of their fives. Oftentimes, the two groups
were at loggerheads with one another, for, the “world” and “religion” were to
them incompatible spheres of human fife. Every man had to choose one of the
two since nobody could be expected to travel in two boats simultaneously. The
prevalent view was that the path of salvation lay not through the rough and tum¬
ble of fife, but away from the social, economic and political problem of worldly
pursuits. No concept of religion which bars the gates to material progress and
acquisition of power, riches and fame, could be of interest to intelligent, capa¬
ble and ambitious persons: the result being that a great segment of humanity
had delivered itself from the rigorous discipline of asceticism which had come
to be associated with religion. By withdrawing themselves and their virtuous
pursuits, these men had prevented the great importance of morals from appear¬
ing perceptibly in public affairs. The State had revolted against the Church and
made itself free from all moral obligations. This hideous schizophrenia not only
divested what was called the worldly from the gifts of spiritual beatitude, but
also gave birth to the modern faithlessness and agnosticism of Europe which
is now threatening to inundate the entire world, if only, because of its political
and cultural supremacy. The present wave of crass materialism, loss of faith and
moral debasement is but a direct consequence of the division between the spirit
and matter invented by the old pagan civilisations.
The Prophet of Mercy #, who was sent to the humanity as a warner as well
as a messenger of glad tidings, converted the entire life of man into devotion to
God by denying the existence of any cleavage between the spiritual and tem¬
poral spheres of human affairs. He demolished the wedge between the men of
religion and those of the world and commended all of them to unite their efforts
401
Mercy of the World
for attaining the pleasure of God and service of humanity. It was because of him
that the world could see the ascetics who wore crowns on their heads and the
warriors who spent their nights in devotions and prayers.
It would be difficult to conceive a more complete transformation of life than
the one brought about by the fusion of the secular and the sacred, which would
require several volumes to be explained in detail. Iqbal has very succinctly versi¬
fied the significance of this concept in one of his immortal poems:
On monastic order was laid the foundation of Church,
How could mendacity contain royalty in its confines?
The conflict was deep, between hermitry and kingship.
One was triumphant, the other subdued.
Politics got rid of religion,
■
Helpless was the high priest.
When the world and religion parted ways,
Avarice was the Ruler, King and Vizier,
Dualism was the doom of mind and matter,
Dualism made civilisation blind.
This is the miracle of a dweller of the desert,
Whose warnings reflected the tidings glad;
That the humanity's only refuge was this,
That (the mystic) Junayd unites with Ardsher (the king)!
Yet another radical change brought about by the Prophet of Islam H in the life
of man was to make him conscious of the ultimate end of his life. Unaware of
his goal and objective, man had his eyes fixed on profane and paltry objects.
He directed his whole intelligence and labour to the acquisition of wealth or
land or fame or power. Goodness having been associated with the pleasurable
things, the main object of the vast majority of people was to sublimate their con¬
ceptions of happiness and interest with the satisfaction of carnal desires, songs
and colour, merrymaking, fun and amusements. The revelry of the rich and the
powerful soon brought up a class of parasites whose whole business was to tickle
the fancy of their patrons. But Prophet Muhammad # told man that his great
business was to exert himself and to strive to attain the perfect knowledge of
God; to contemplate His nature and attributes and to lead his wandering soul to
divine propinquity through realisation of the Unlimited; to search out the Unity
of the Cause of all Causes in the amazing diverse phenomena of nature; and to
seek His pleasure through being kind and just and virtuous. He told man that
these were the objectives whose achievement conferred a rank on him envied by
the angels of God.
402
PROPHET OF MERCY
Thus, the prophethood of Muhammad $§■ made a clean sweep of the existing
order of things in the world. The longings and desires of man were now centred
on a new objective. The love of God took possession of his being. The pleasure of
God became the immortal thirst of human heart. Mercy and kindness to Gods
creatures was recognised as the greatest virtue which became the sole object of
man’s endeavour.
It was then, after the advent of Islam, that the leading feature of all the coun¬
tries, Arabia and Iran, Syria and Egypt, Turkistan and Iraq, North Africa and
Spain became the search for higher and tender virtues, in the pursuit of which
we find thousands of lovelorn souls. During this period we see innumerable
men of God preaching love of God, kindness and compassion to every sentient
being, the merits of virtuous living, the acquisition of knowledge for attaining
the pleasure of God, revulsion to cruelty and indecency, and the grace of humil¬
ity and modesty. They taught the lesson of human dignity and brotherhood of
man and made this earth a kingdom of God.
If you could peep into the souls of these elevated individuals, you would wit¬
ness the unbelievable flight of their imagination, the purity of their innermost
feelings and liveliness of their perceptions. You would see how they were ever
willing to put their own life at stake for others, how they made their own chil¬
dren and family suffer for the good of all and sundry, the way they compelled the
autocratic kings and potentates to do justice to the weak and the poor and how
rightfully just they were even to their enemies. In fact, it would have been dif¬
ficult for us to believe today what a fine specimen of humanity, what a sublime
soul were these men of God if the historians and biographers had not preserved
a truthful record of their lives and acts.
This striking change in the manners and morals of the people was, indeed,
the greatest miracle worked by the holy Prophet of Islam
Verily, God says in truth:
We sent you not save as a mercy for the people.
Index
A
Abbas ibn c Abd al-Muttalib, 290,376
on the usury of, 343
on wealth of, 89
Abbas ibn ‘Ubadah, 52
Abd ad-Dar (tribe), 86
Abd al-Muttalib, 76,80-81,90,95-98,
110,123-24,136-37,188,303,310,
344
grandfather of the Prophet, 95
on naming the Prophet, 96
on the death of, 98
Abd al-Qays, 331
Abd al- c Uzza. See Abu Lahab
Abd ar-Rahman ibn Awf, 109
at the Battle of Badr, 185
Abd ibn Abi Rabi c ah al-Makhzumi, 89
Abd ibn al-Julanda, 267
Abd Manaf, 76,95,140,157
Abdullah (father of the Prophet), 95
Abdullah (son of the Prophet), 362
Abdullah Dhu ’1-Bijadayn, 321
Abdullah ibn Abi Awfa’, 383
Abdullah ibn Abi Rabi c ah, 87,118
Abdullah ibn Amr ibn al- c As
on the balanced nature of the
Prophet, 375
on the modesty of the Prophet, 383
Abdullah ibn Arts, 267
Abdullah ibn Hamid al-Asadi, 289
Abdullah ibn al-Harith, on the cheerful
disposition of the Prophet, 372
Abdullah ibn Ja'Tar, 363
on the kindness of the Prophet, 385
Abdullah ibn Jahsh, 175
on early raids, 175
Abdullah ibn Jubayr
at the Battle of Uhud, 192
Abdullah ibn Mas‘ud, 109,158,321
on the balanced nature of the
Prophet, 375
on the tolerance and considerateness
of the Prophet, 373
Abdullah ibn Mubarak, 370
Abdullah ibn Qumiyah, 210
Abdullah ibn Rawahah, 186,273,279
on the martyrdom of, 281
Abdullah ibn Sa c d ibn Abi Sarah, 296
Abdullah ibn Salam, on Jews and
acceptance of Islam, 172
Abdullah ibn ash-Shikhkhir
on the sincerity of the Prophet’s
prayer, 369
Abdullah ibn Tariq, 217
Abdullah ibn Ubayy, 169,170,236-38
leader of the hypocrites, 189
on the expedition of Banu al-
Mustaliq, 240
withdrawal at Uhud, 192
Abdullah ibn c Umar, 386
Abdullah ibn Urayqit, on emigration, 140
Abdul Malik b. Marwan, on weights of
coinage, 89
Abi Humayd, 378
417
418
PROPHET OF MERCY $
Abrahah, 80-81, 244,260,299,341
Abraham> 38,57,58
Abtah, 138
Abu VAs ibn ar-Rabf, 188,363
Abu ’ 1 -Fida’ (historian), 71
Abu “Amir al-Ash c ari, 304
Abu Ayyub al-Ansari, 136,165
Abu Ayyub Khalid ibn Zayd, 165
Abu Aziz ibn c Umayr ibn Has him, 187
Abu Bakr ibn Abi Quhafah, 108
Abu Bakr, 109,114-15,125,140-45,163,
248,287,327,339,348-52,355-56
as successor to the Prophet, 354
on emigration with the Prophet, 140
on his love for the Prophet, 142
release of blood money, 86
Abu Bakrah, 308
Abu Baslr c Utbah ibn Usayd, 249
Abu Dharr, 132
acceptance of Islam, 133
on the generosity of the Prophet, 371
on the night prayer of the Prophet,
369
Abu Dujanah
at the Battle of Uhud, 209
his love for the Prophet, 195
Abu Halah, 101
Abu Harithah, 332
Abu Hurayrah
on the balanced nature of the
Prophet, 375
on the features of the Prophet, 368
on the poverty of the Prophet, 370
on the Prophet’s kindness to animals,
385
Abu Jahl, 87,116,122—24, 158,181,185-86,
296
the death of, 158,186
Abu Jandal, 247-49
Abu Lahab, 89,96, no, 124,130
Abu Lubabah, repentance of, 233
Abu Ma c bad, 145
Abu Musa al-Astfari, on the raid of
Dhat ar-Riqa c , 219
Abu Qatadah, 323
Abu Sa c Id al-Khudrl, 354
Abu Salamah, 138
Abu Salih (historian), 259
Abu Sufyan ibn al-Harith, 93,179-80,
262,287,290-93,315,316
interview with Heraclius, 262
wealth of, 89
Abu Talhah Ansari, 223,356
Abu Talib, 98-99,108,111-12,123-24,
126,279
death of, 125
guardianship of the Prophet, 98
Abu c Ubaydah ibn al-Jarrah, 109, 283
love for the Prophet, 211
Abu c Ubaydah ibn al-Jarrah, 332
Abu c Uhayhah ibn Sa c Id ibn al- c As ibn
Umayyah, 89
Abu d-Darda’, 369
Abwa’, on the death of Aminah, 98
Abyssinia, 53,80- 82,87,113,118,120,180,
203,253-55,260,274,359
Abyssinians, 81,82,92,260
Acheulean period, 69
c Ad, 70,134
Adal (tribe), 217
Addas, 128
Adhrah, 320
Ad! (tribe), 85
Adi ibn Hatim, 331,383
c AdiJ (the Just). See Chosroes I
Adnan, 67,68,75,76,136
Aeschylus, 69
Africa, 67,256
Age of Darkness, 394
Age of Ignorance, 37-49,389-91
Ahablsh, 91
Ahmad, Mohiuddin, 34
Ahmas, 299
Ah rim an, 40
ahuras, 44
A’ishah
Index
419
at the Battle of Uhud, 214
on the balanced nature of the
Prophet, 375
on the battle of Bu Ath, 134
on the character of the Prophet, 380
on the domestic life of the Prophet,
375
on the expedition of Banu al-
Mustaliq, 239
on the fasting of the Prophet, 369
on the final moments of the Prophet,
353
on the last illness of the Prophet, 348
on the poverty of the Prophet’s
household, 370
slandering of, 241
scholarship of, 360
the Prophet s love for, 357
Ala’ ibn al-Harithah, 308
al-Abwa’, 339
Al-Arqam ibn Abl ’ 1 -Arqam, 109
al- c As ibn Wa’il, 103
Al-Ash c ath ibn Qays, 331
Alexander, 266,396
Alexandria, 69,256,259,265,266
M ibn Abl Talib 108,181,226,247,272,
277,288-90,294, 3 i 9 > 3 ^ 7 . 332 , 342 .
350 , 352 . 372,377
at the Battle of Badr, 184
on the courage of the Prophet, 384
as decoy for the Prophet, 140
on the character and features of the
Prophet, 366
on the victory at Khaybar, 271
Aligarh, 35
America, 361
c Amilah (tribe), 317
Aminah (mother of the Prophet), 95
c Amir ibn al-Akwa c , 270
c Amir ibn Fuhayrah, 142, 143 . M 4
Amir ibn Malik, 218
Ammar ibn Yasir, 109,112
c Amr ibn Abu Wudd, 226
Amr ibn ah c As, 187,118,120,259
acceptance of Islam, 251
Amr ibn al-Hadrami, 176
Amr ibn al-Jamuh, 212
his martyrdom at Uhud, 213
Amr ibn Hazm, 331
Amr ibn Hind, 56
Amr ibn Jamuh, 156
Amr ibn Kulthum, 56
Amr ibn Luhayy, 77
Amr ibn Ma c dikarib, 331
Amr ibn Salim al-Khuza 1 !, 286
Amr ibn Shu c ayb, on blood money, 89
Anas ibn an-Nadr, at the Battle of
Uhud, 212
Anas ibn Malik, 276,378
on the affectionate nature of the
Prophet, 372
on the characteristics of the Prophet,
368
on the day of the Prophet’s arrival in
Madinah, 164
on the day of the Prophet’s arrival in
Madinah, 165
on the forbearance of the Prophet,
380
on the generosity of the Prophet, 371
on the leniency of the Prophet, 382
martyrdom of uncle of at Uhud, 212
on the Prophet’s love of children, 373
angels, 42,97,107,129,171,185,233,401
cleaning the heart of the Prophet, 97
Anjashah, 374
Ansar
*
on acceptance of Islam, 132
on the arrival of the Prophet in
Madinah, 163
loyalty to the Prophet, 180
Ansari, Muhammad Hasan, 35
anthropomorphism, 396
Antioch, 256
Anushirvan (of the Immortal Soul). See
Chosroes I
420
PROPHET OF MERCY
Aqabah, 52,65,102,132,315,316,341,347
aqxdah (belief), 167
Aqll ibn Abi Talib, 188
c AqIq, well of, 159
Arab c Aribah (Arabian Arabs), 67
Arab Ba’idah (extinct Arabs), 67
Arab Conquest of Egypt, Alfred J.
Butler, 259
Arab MustaVibah (Arabised Arabs), 67
Arabia
before Islam, 51
geography of, 65
Arabia Before Mohammad, De Lacy
O’ Leary, 151
Arabian Gulf, 65
Arabs, characteristics of, 51,52
A c raf. See Jabl Ahmar
Arafa, 340
Arafat, on idol worship, 93
Ardashir 1 ,44
Arianism, 39,265,266
Arians, 265
Arlsiyyin, 264
Arius, 265
Arud. See Arabia
Aryans, 47,55
Asad (tribe), 85,86
As c ad ibn Zurarah, 133
Asceticism, 43
Astfariyyin, 331
Asia, 40,50,59,65,87,256-57
Asia Minor, 258
Asim ibn Thabit, 217
Assyria, 44
Athanasius, 266
c Atikah, 124
Atonement (Jewish fast), 149
Attab ibn 'Usayd, 300
Awall, on Madinah before Islam, 153
Aws, 52, 133-37, i 5 i“ 57 .161,164,169,170,
225,231-35.241
Axum, 260
Aylah, 320
Ayyam tashriq, 342
Azd (tribe), 136,153,331
Azdi, 267
Azerbaijan, 44
B
Babwayh, 261
Babylon, 38
Baca, 57
Badhan, 261
Badr, Battle of, 179-89
baghliyyah and Sarda damiyyah. See
dirham and dinar
Bahar-i-Kisra, 46
Bahlra, on the signs of prophethood, 98
Bahr Qulzum. See Red Sea
Bahra’ (tribe), 280,333
Bahram 1 ,44
Bahrayn, 65,267. See Arabia
Ball, 333
Baliyy (tribe), 280
Balkh (Bactria),44
Balqa’ 280,317,348
Banu ’ 1 -Mughirah, 138
Banu ’n-Nadlr, expulsion of, 219
Banu Abd ad-Dar, 102
Banu Abd al-Asad, 138
Banu Abd al-Ashhal, 137,156,378
Banu Abd al-Muttalib, boycott of, 123
Banu Adi ibn an-Najjar, 102,136
Banu Asad, 333
Banu Amr ibn Awf, 139,330
Banu Awf, Jewish tribe of, 231
Banu Bakr, 286
Banu Fazarah, 310,333
Banu Ghifar, 238
Banu Hanlfah, 236,330
Banu Hashim, 77,292
boycott of, 123
Banu al-Harith ibn Ka c b, 331
Banu al-Mustalaq, expedition of, 237
Banu Isra’U, 172
Banu Jusham (Jewish tribe), 231
Index
421
Banu Khuza c ah, 286
Banu Kinanah, 246,288
Banu Lihyan, 237
Banu Makhzum, 112,295
Banu Malik ibn an-Najjar, 165
Banu Nabhan, 152
Banu Nafasah, 286
Banu Qahtan, 157. See also Arab
C A ribah
Banu Qaynuqa’, market of, 161
Banu Sa c d ibn Bakr, 96,330,343
Banu Sa c idah (Jewish tribe), 231
Banu Salamah, 156
Banu Salim ibn Awf, 165
Banu Sulaym, 218,310
horsemanship, 160
Banu Taghlib, 56
Banu Tamim, 56,267,310,330
Banu Taym, 115
Banu Tha c labah (Jewish tribe), 231
Banu Wa’il, 221
Banu Zubayd, 331
Banu Zuhrah, 95
Bara’ ibn c Azib
on the day of the Prophet’s arrival in
Madinah, 164
on the features of the Prophet, 368
Bark al-Ghimad, 53
Baudad, 44
bay c al-hddir li ’ l-badi , (business transa-
tion), 161
bay c al-mujdzafah, (business transa-
tion), 161
bay c al-musarrat, (business transation),
161
bay c al-muzdbanah, (business transa¬
tion), 161
bay c bi ’n-nasJ’ah, (business transation),
161
Bay c at Ridwdn. See Hudaybiyyah
Bedouin, 48,66-67,96,151,220,272,
359 > 373 » 38 i
characteristics of, 67
Betra, 77
Bible, 57,59,70
Al-Bidayah wa n-Nihayah, Ibn Kathir, 33
Bilal ibn Rabah al-Habashi, 112,295,333,
340-41,356,369
on becoming the mu’adhdhin, 168
Bi’r Ma c unah, 218
Bishr ibn al-Bara’, the poisoning of, 275
Black Stone, 102,339,387
Brahma, 47
Brahmins, 47
Bu c ath, Battle of, 133-34, 148,154> 169
Budayl ibn Warqa’, 246
Buddhism, 40,41
Bulqin (tribe), 280
Burhan ad-Din Sambhall, 34
Busra, 98,254,257,279
Butler, Alfred J. on Muqawqis, 259
Buwat. See expedition of Abwa’
Byzantine Empire, 42-44,256-59,
265-66,315-16
Byzantines, 43,46,53,81,99,315-18,321,
331
Byzantium, 42,50,55,88,129,253-54,
257,260,317,320,332
c
Caesars, 55
Cappadocia, 256
caravans, summer and winter seasons,
86
Carthage, 256
Catholics, 38
cave, on concealment of the Prophet
and Abu Bakr, 143
cave of Hira’, 106
Charter of Human Rights, 394
Chinese Emperor, 394
Chosroes 1 ,54,257
Chosroes II, 45» 254,257-62
Christ, 39,78,266
Christianity, 38- 41,61,69,81,99,107,
121,260,267,321,396
422
PROPHET OF MERCY $
Christians of Najran, 332
Claudius Ptolemaeus, 69
communism, 45
Constantine, 265
Constantinople, 42,43> 256-58,265-66,
317
Council of Nicaea, 266
Ctesiphon, 44» 46,224,258,261
Ctesiphon (Mada in), 44
Cyprus, 259
D
daevas, 44
Da'irat al-Ma c arif al-Islamiyyah, 88
Damascus, 256
Dar an-Nadwah, 85
on conspiracy to kill the Prophet, 139
Darun, 348
Daws, (tribe), 125
Day of Sacrifice, 342
denarius aureus, 88
Deputations, year of, 329
Deuteronomy, Book of, 58
Dhakwan, (tribe), 218
Dhat as-Salasil, 283
Dhat-Anwat, tree of, 302
Dhi Murrah, 333
Dhi Tuwa, 339
Dhu ’1-Hulayfah, 343
Dhu ’1-Khalasah, 298
Dhu Qarad, 237
Dihyah ibn Khalifah al-Kalbi, 315
on the letter to Heraclius, 254
Dimam ibn Tha c labah, 330
Diodorus Siculus, 69
dirham and dinar, 88
Draper, John William, 266
Dualism, 401
Dumat al-Jandal, 220,321
Durayd ibn as-Simmah, 301
Dushara (dhu al-Shara, Dusara), 78
E
Egypt, 39,42-43* 78* 87, 251-59,289,402
Emperor Justin 1,260
Emperor Maurice, 256
Emperors of Iran, 394
Encyclopedia Britannica, 326
Epicureanism, 45
Ethiopia. See Abyssinia
Euphrates, 56,65,78
Europe, 49* 5°> 59* 68,256,257,361,400
expedition of Abwa’, 177
F
Fadak, 275
Fadalah ibn "Umayr, 298
Fadl ibn c Abbas, 341
Farewell Pilgrimage, 337
Fars, 44
Farwah ibn £ Amr al-Judhaml, 331
Fatimah bint al-Khattab, 121
• «• *
Fatimah, 116,122,277,288,295,372
as the child dearest to the Prophet,
362
Fatimah, 287
daughter of the Prophet, 362
at the Battle of Uhud, 213
fetishism, 61,74,93,302
Fihr ibn Malik, 76,96
From Christ to Constantine, James
Mackinon, 265
Future and Schock, Alvin Toffler, 362
futuwwah (chivalry), 91
G
Gabriel, 106-107,233* 346,387
Gambling, 92
Gaul, 49
Genesis, Book of, 58
Georges Roux, 78,79
Ghadir Khum, 342
Ghalib (ancestor of the Prophet), 96
Ghamid, 333
Ghassan (tribe), 92,317
Index
423
Ghatafan (tribe), 222-28,270
Ghazwan, Mount of, 126
Greece, 396
Greeks, 53,65,69
Gujrati, l AlI Ahmad, 34
Gulf of ‘Aqabah. See Red Sea
H
Habbar ibn al-Aswad, acceptance of
Islam, 297
Hadramawt, 70,112
Hafsah (wife of the Prophet), 357
Hajar (Hager), 73
Hajjat al-Wada c (farewell pilgrimage),
338
Hakam ibn Abl ’l- c As ibn Umayyah, 113
Hakim ibn al-Hizam Nadr ibn al-
• • »
Harith, 308
Hallmah Sa^diyyah, 96
Hall of Banu Sa'idah, 355
Hamdan, 331,332
Hamra* al-Asad, 216
Hamzah, 101,116,122-23,184,209,214,
277 ) 297 ) 378-79
hanlf, 60
Hanzaliya (ancestor of Abu Jahl), 87
Haram ibn Milhan, martyrdom at Bi’r
Ma c unah, 218
Harb al-Fijar, 100
Harith Abu Zaynab, 275
Harith ibn Qays, 86
Harith ibn Shammar al-Ghassani, 267
A
Harith ibn c Umayr al-Azdi, 279
Harithah ibn c Amr ibn c Amir, 136
Harrat al-Wabarah, 135,156
Harrat al-Waqim, 156
Harun, 319
Harun ibn c Imran, 358
»
Hasan and Husayn, 363
Hasan ibn c AIi, 287,363
A
Hashim
on lineage of the Prophet, 96
tribe of, 85
Hashim ibn c Abd Manaf, 76
Hatib ibn Abi Balta'ah, 289
Hawazin, 301,302,304,308,310
Hawd al-Kawthar, 347
Hawdhah ibn All, 267
Hebrews, 69,236
Heraclius, 23,99-100,253-66,315-17
Herat, 44
Herodotus, 69,70
Hijaz, 65
al-Hijr, 320
Hijrah, calendar of, 145
Hilal (tribe), 358
Hilal ibn Umayyah, 321
Hims,3i6
Himyar, 331
Hind bint c Utbah, 297
Hind ibn Abl Halah
on the character and features of the
Prophet, 365
mutilation of Hamzah, 214
Hinduism, 41-42
Hippodrome, 43
Hirah. See Arabia
«
Hisham ibn c Amr ibn Rabfah, 124
History of Christianity in the Light
of Modern Knowledge, James H.
Baxter, 39
History of Conflict between Religion
and Science, John William Draper,
266
History of European Morals, W.E.H.
Lecky, 391
Holy Sepulchre, 257
Hormouz, 257
house of Arqam, 112
Hubab ibn al-Mundhir, Battle of Badr,
«
182
Hubal, 78, 93 .126,157,214
Hudaybiyyah, 52,100,244-51,269-70,
285,303
Hudaybiyyah
on the Treaty of, 244
424
PROPHET OF MERCY #
Hudhayfah ibn alYaman, 228
Hudhayl, 343
Hujayr ibn Abl Ahab, 217
Humayd ibn Zuhayr, 84
Hunayn, 301-305,307-308,387
Husayn ibn c AlI, 363
Huyayy ibn Akhtab an-Nadri, 232,358
Hvare-khshaeta, 40
hypocrites, 319,320
I
al-Ibil an-Nawadih, camels, 160
Ibn Abbas, 66,131,341
on allegiance to the Jews, 152
on the balanced nature of the
Prophet, 375
on the generosity of the Prophet, 371
on the humaneness of the Prophet,
385
Ibn Abd al-Barr, 88
Ibn ad-Dughunnah, 125-26
Ibn al-Arabi, 264
Ibn Kathlr, on the identity of the Negus,
261
Ibn Khaldun
on dirham and dinar, 88
on Muqawqis, 259
Ibn Manzur, 264
Ibn Maslamah, Muhammad, 189,272,
319
on transacting with Jews, 151
Ibn Rabfah ibn al-Harith, 343
Ibn Sa c d, 316
Ibn Shihab az-Zuhri, 250
Ibrahim, 71,73,399
Ibrahim (son of the Prophet), 358
iconolatry, 75
£ Id al-Adha, 333
al-ihtikar y (business transaction), 161
Al-Ijr, 70
< Ikrimah ibn Abl Jahl, 52,293
acceptance of Islam, 296
Iliya’, 316
Illyricum, 266
Ilyas (lineage of the Prophet), 96
Imam Malik, on zakat, 89
India, 25,35,40-41* 46-48,50, 55 * 68,70,
87,258,260,396
Indian Ocean, 65
Indians, 51,70
Inquisition, 326
Iqbal, 396,401
Al- C lqd al-Farid, Ibn c Abd Rabbihl, 136
l ram, 134
l ran, 39-41* 44,45-46,253-54,258,402
Iranians, 40,51-54,68,92,222,258
Iraq, 39,44,67,78-79,87,264,402
Isaf, (idol), 93
Ishmael, 57,58
Ishmaelites, 58
Isma c il, 70,73,75,77* 93* 96,174
Israelites, 38,58
Italy, 49
Iwan-i-Kisr, 46
1
Jabbar ibn Salma, 218
Jabir ibn Abdullah, 224,251,371,383
Jabir ibn Samurah, 372
Jabl Abu Qubays, 84
Jabl Ahmar, 84
Jabl Qu c ayqi c an, 276
Jacob, 38
Jacobite heresy, 43
Jad c an of Banu Taym, 89,103-104,116
Ja c far ibn Abi Talib, 118,119,120,260,
261,274
at the court of Negus, 92
martyrdom of, 280
Jamal Surur, 82
jamrat al-Aqabah, 341
Jannat al-Baqi c , 348
Jarba’, 320
Jarir, 298
Jayfar ibn al-Julanda, 267
Jaysh ah'Usr, 319
Index
425
Jazirah, 56
Jerusalem, 38,128-29,147, 174 ,256-57,
274
on change of the qiblah , 173
Jesus, 39,58-59.78,-79.120,253-255,261,
265,383,387
Jews, 38,71,96,99,132,134,136, 147 - 55 .
159-62,168-74,188-89,219,227-
28,231-35,238,260,269-76,352
as instigators of the Battle of the
Trenches, 221
on attempt to poison the Prophet,
150
on lending money at interest, 150
on mockery of the Prophet, 150
on power of Madinan economy, 151
on ties with Arab tribes, 152
political machinations of, 147
Jibra c il. See Gabriel
Ji c irranah, 305
jinn, 42,107,117.130
John the Almoner, 259
Josephus, 69,147
Jubayr ibn Mut c im, 209,296
Judaism, 37,61,78
Judham (tribe), 280,317
Juhaynah (clan), 283
Jumah (tribe), 85
Jurayj ibn Mina al-Muqawqis. See
Muqawqis
Jurhum (tribe), 75
Juruf, 348
Juwayriyah bint al-Harith, 358
K
Ka c b (in lineage of the Prophet), 96
Ka c b ibn Asad, 232
Ka c b ibn Ashraf
on the killing of, 189
on the murder of, 151- 5 2
Ka'b ibn Malik, trial of, 321
Ka c b ibn Zayd, on Bi’r Ma ( unah, 218
Ka £ b ibn Zuhay, acceptance of Islam,
312
Ka c bah
and Abrahah, 81
early administration of, 76
on change of the qiblah , 173
on the rebuilding of, 102
al-Ka c bah-al-Yamaniyyah, 299
al-Ka c bah-ash- Shamiyyah, 299
Kachh,44
Karawan-e-Madinah, Abu’l Hasan
Nadwi, 28
Kathiawar, 44
Kavadh, Emperor, 44
Khaybar, Battle of, 150,273
Khabat, expedition of, 283
Khabbab ibn al-Aratt, 109,113,121
on arts and crafts, 90
Khadijah bint Khuwaylid, 87
death of, 125
marriage to the Prophet, 101
support of the Prophet and his
respect for her, 357
Khakh, 289
Khalid ibn al-Walid, 281,293,331
acceptance of Islam, 251
in charge of war equipment, 86
al-Khalsah
on idol worship, 93
Khawlan, 333
Khaybar, 219,269
Khazraj, 52,132-37,148, 151-57. 161,164,
169-70.225,232,234-35.238,241
Khosrau Parwlz, 45
Khozistan, 44
Khubayb ibn c Adi, 217
Khurasan, 44
Khusro Parvez. See Chosroes II
Khuwaylid, 101
Khuza'ah (tribe), 91,246
KhuzaTtes, 76
Khuzaymah (in lineage of the Prophet),
96
Khuzaymah ibn Mudrikah, 91
426
PROPHET OF MERCY #
Khwarizm (Khiva), 44
Kilab (in lineage of the Prophet), 96
Kinanah, 91,96
Kinanah ibn c Abd Yalil, 333
Kisra, King of Persia, 254
Kshatriyas, 47
L
LTran Sous Les Sassanides, Arthur
Christensen, 40
Labid (pre-Islamic poet), 90
Lakhm (tribe), 280,317
Lamartine, 62,63
Lat, 78,112,126,130,153,156-57,298,312,
330-31
Layla bint Muhalhil, 56
Lisa n al-Arab , 264
Lote Tree of the Farthest Limit, 129
Luayy (in lineage of the Prophet), 96
Lut, 71
M
Ma’arib dam, 153
Ma c add, 76,96
Ma c an, 280,331
Madha Khasira * l-Alam , bi inhitat al~
* i 1 i
Muslimin , AbuT Hasan Nadwi, 30
Madlnah
pre-Islamic transactions, 159,161
pre-Islamic weights and measures,
160
on social and cultural life of, 161
on the strategic importance of, 135
Madyan, 71
Magi, 39,40
Magians, 254,265
Mahmud (elephant of Abrahah), 81
Mahmud Akhtar, 35
Majma c Bihar al-Anwdr, Muhammad
Tahir Patnl, 329
Makhzum (tribe), 85
Making of Humanity, Robert Briffault,
49
Makkah
as a metropolis, 83
on the conquest of, 285
on the excellence of its inhabitants,
90
on trade and commerce, 87
See also Arabia
Malik (in lineage of the Prophet), 96
Malik ibn c Awf an-Nasrl, 301
Malik ibn Sinan, 210
Malwa, 44
Manat, 78,156,157,298
Mani, 44
Manichaeism, 44
Manu Shastra, 47
al-Maqrizi, 259
Margoliouth, on the Jews of Madinah,
150
Marhab, 271
Mariyah, 261
Mariyah, (bondswoman of the
Prophet), 358
Marjan, 44
market of Makkah, 86
Marr al-Zahran, 290
Marv, 44
al-Marwah, 339
Mastfar al-Haram, 341
Masharif, 280
Masjid al-Aqsa, 128,129
Maymunah bint al-Harith (wife of the
Prophet), 358
on the last illness of the Prophet, 348
Mazdaism, 44,45
Mazdak, 44
Medes, 53
Media, 44
Mesopotamia, 79
The Messenger: The Life of
Muhammad, by C. Bodley, 236
Middle Ages, 326
Midianites, 235
midra, 149
Index
427
Mikraz ibn Hafs, 246
Mina, 327,333* 34*
Miqdad, 180
mithqal , 89
monasticism, 43
Moses, 58,71,107,180,234-35
Mtfadh, Muhammad, of Indore, 34
Mu'adh ibn Jabal, 331
Mu'awiyah, 308
on the generosity of ‘A’ishah, 361
Muawiyah ibn aJ-Hakam,381
mubahalah , 332
Mudar, 68,76,91,96,136
mudd , 89
Mudrikah (in lineage of the Prophet),
96
Mughlrah ibn Shtfbah, 57,68,312,331,
368
Muhajirin
loyalty to the Prophet, 180
on bonds of brotherhood with the
Ansar, 167
Muhammad and the Rise of Islam, D.S.
Margoliouth, 150
Muhammad The Ideal Prophet , Syed
Sulayman Nadwi, 387
Muhassar, valley of, 341
Muharib, 333
Muir, Sir William, 60,61
mukhadarah , (business transaction),
161
Mundhir ibn Sawa, 267
Muqawqis, Ruler of Egypt, 255
Murarah ibn ar-RabI c , 321
Murrah, 96
muriCah (manliness), 67,91
Musa, 319
Mus'ab ibn c Umayr, 112,181,192
at the Battle of Uhud, 192
on the burial of, 215
Mus'ab ibn c Umayr, 112
Mushkil al-Athar , Imam Tahawi, 267
al-Mustaliq (tribe), 358
Mu’tah, expedition to, 279
Mut c im at-Tayr, 93
Muzaynah (tribe), 332
Muzdalifah, 341
N
Na’ilah, (idol), 93
Nabataeans, 77,316
Nadir (tribe), 148-49,152-53,156,188,
221,225,270
al-Nadr (in lineage of the Prophet), 96
an-Nadrl. See Ka c b ibn Ashraf
■
Nadwi, Muhammad Rabi 1 ,35
Nagusa Nagashi, King of Ethiopia, 260
Nahlk Mujawid ar-Rih (idol), 93
najash, (business transactions), 161
Najd, 236,283. See also Arabia
Najran, 71,331
Nakha c , 333
Namah Tinsar, 45
Nashat, Shah Abdu'r-Rahman, 26
Nasr, Jusham (tribe), 301
Nawawi, 267
Nawfal (tribe), 85
Nawfil ibn Mughayrah, 226
Negus, 80,87,92,118-20,246,250,
254-55,260-61
New Catholic Encyclopedia, 38
New Testament, 38, 59 * 69* 88
Nicaea, 265
Nika, 42
Nishapur, 44
North Africa, 402
Nowruz and Mahrajan (pre-Islamic
festivals), 157
Nuaym ibn Abdullah, 121
Nu c aym ibn Mas c ud, 227,228
Nur c Alam Amin! Nadwi, 34
0
Old Testament, 5 7 * 58, 59 * 69
O’ Leary, De Lacy, 78,151,260
Oman, 267
orientalists, 28,60,99,361
428
PROPHET OF MERCY
Original Sin, 396,397
Ormuzd, 40
P
Palaeolithic, 69
Palestine, 348
pantheism, 75
Pau Ku, 394
Pentateuch, 149
Persia, 44,46,50,55,145,224,254,
257-58,262
Persian Empire, 44
Persian Gulf, 65
Petraea and Petra. See Betra
Pharaohs, 394
Philip K. Hitti, 78
Phocus, 256
poll-tax (jizyah) y 320
polygamy, 362
Prophet Hud, 70
Prophet Muhammad
action against Banu Qurayzah, 233
arrival in Madinah, 164
as a model and example, 23,29
as al-Amin, the Trustworthy, xoo
Ascension of, 128
at Battle of Badr, 185
at Battle of Uhud, 192
Black Stone, placing of, 102
building of the mosque of, 166
burial of, 356
calling the people of Ta’if, 127
character and features, 365
conflict with Jews, 172
covenant between the Muslims and
the Jews, 168
covenant of Hilf al-Fudul, 103
death,353
destruction of the idols, 298
digging of the trenches, 223
early tutelage and conduct, 101
escape from Meccan conspiracy to
murder him, 140
expedition of Khaybar, 270
expedition of Tabuk, 318
farewell speech, 350
final illness, 348
first hajj in Islam, 337
first revelation, 106
in house of Abu Ayyub al-Ansari, 165
injury at the Battle of Uhud, 210
kind treatment of animals, 386
kind treatment of slaves and serv¬
ants, 386
last Ramadan of his life, 346
letters to various rulers, 254
love of Makkah, 141
migration to Madinah, 137
miracles during the digging of the
trenches, 224
on emigration as sacrifice, 141
on the acceptance of Islam by Abu
Sufyan, 291
on the martyrdoms at Mu’tah, 281
origin of the call to prayer, 168
prophecy of the fall of Chosroes, 262
reaction of the Companions to death
of, 354
referred to as Ibn Abi Kabshah, 315
taking poison at Kaybar, 274
the approach of prophethood, 104
victory of Hudaybiyyah, 249
Psalms, Book of, 57
Q
Qabisah bint Dhuwayb, on the
knowlege of ‘A’ishah, 360
Qadissiyya, women from, 325
Qarah, (tribe), 217
al-Qasim (son of the Prophet), 362
Qaswa, 244,340,341
Qatadah ibn an-Nu c man, 211
Qaynuqa (tribe), 148,153~54> 159>
188-89
Qays (tribe), 100
Qays, 293
Index
429
Quba, 139,145,165
Qubadh. See Sherveh
Quda'ah, 283
Qudayd, 238
queen of Sheba, 260
al-Qullays, 80
Quraysh, genealogy of, 76
Qurayzah (tribe), 148-49,154,156,225,
227,232-33,234-36
Qusayy (in lineage of the Prophet), 96
Qusayy ibn Kilab, 76,84,85,139
R
Rabbah, 334
Rabi c ah, 68
Rae Bareli, 25
Rafi c ibn Khadij, 192
ramijimar , 341
Rayhanah bint Zayd (bondswoman of
the Prophet), 358
Red Sea, 65,260
Ridwan, pledge of, 245
Rifadah. See Nawfal
Rig Veda, 47
Ri c l (tribe), 218
ritl, 89
Roman Catholic Church, 326
Roman Empire in the East, 256
Romans, 51,65,69,71,99,256,259,264,
274,315-16,320,391
The Roman World, Victor Chopart, 55
Rub £ al-Khali (the Empty Quarter), 70
Ruqayyah (daughter of the Prophet),
118,362
Rustam, 57,68
S
sd\ 89
Saba’, 77
Sab'ah Mu'allaqat, (Seven Suspended
Oaths), 56
Sa'd ibn Abl Waqqas, 109,181
on his love for the Prophet, 211
Sa c d ibn ar-Rabf, martyrdom at Uhud,
213
Sa c d ibn Bakr (tribe), 301
Sa l d ibn Mu'adh, 53,136-37,180-81,212,
225,227,232-35,378
Sa c d ibn c Ubadah, 232,225,293
Safa, Mount, 84,93,116,121,297,339
Safiyyah bint Abd al-Muttalib, 214
Safiyyah (as wife of the Prophet), 358
Safwan ibn ‘Umayyah, 86
Safwan ibn al-Mu £ attal as-Salami, 239
Safwan ibn Umayyah, 217,293,302
Saghd (Sagdonia), 44
Sahm (tribe), 85
sa’ibah, 77
$a c Id ibn Zayd, 109,121
Salih, 70
Sallam ibn Mishkam (Jewish chief),
188,274
Salma bint c Amr ibn Zayd, 157
Salman al-Farasi, 222
Samir, Battle of, 154
Samurah ibn Jundub, 192
Sarfa’, 8o, 92
Sapor 1 ,44
Saraksh, 44
Sarif, 339
Sasanid Empire, 44 - 45 , 5 °> 54 ,81,262
Sawdah bint Zama c ah, 357
Sayf ibn Dhi Yazan, 82
Sayyid Muhammad al-Hasani, 24
Sea of Lut (the Dead Sea), 71
Semitic, 69
sermons of the Prophet on the Days of
Sacrifice and Tashriq, 343
Shaddad ibn Aws, 385
Shaft', Muhammad, 35
Shah Abdur-Rahman, 26
Shaqran, 187
Sha £ th ibn Qays, 154
Shaybah ibn Rabbah, 128,157,376
Shayma’ bint Halimah Sa'diyyah, 310
Sherveh, 258,261
PROPHET OF MERCY
430
Shfi) Abi Talib, 123,387
Shu c ayb, 71
Shu c ayb ibn Sinan, 109
Sicily, 69
Sif al-Bahr, expedition of, 283
Sijistan (Saeastene), 44
Sinus Arabicus. See Red Sea
Siqayah (watering the pilgrims), 85
Sirah
of Ibn Hisham, 27,33
of Ibn Kathir, 33
solidus, 88
Solomon, 260
Solomon’s Temple, 128,260
Spain, 402
Station of Ibrahim, 339
Su c ad ibn c Umar, on the leniency of
the Prophet, 382
Sudra. See untouchables
Sudras, 47,55
Suhayb, 138-39
Suhayl ibn c Amr, 52,246,293
Suraqah ibn Ju c sham, 144
Syed Muhammad al-Hasani, 35
Syria, 39,42-43.67. 7h 77-78. 81,86-88,
95,98,132,160,164,179,189,219,
224,249,251,258,276,280,289,
315-16,331,333,348,379,402
T
Ta’if, 87,126-28,156,175,302,304
Ta’if, Battle of, 307-313
Tabari, 258
Tabaristan (Mazandaran), 44
tabriyyah and Bizantiyyah. See dirham
and dinar
Tabuk, 70
expedition of, 315
Tadhkirat al-Huffaz , adh-Dhahabi, 360
talaqqir-rukban , (business transac¬
tions), 161
talbiyyah , on farewell pilgrimage, 339
Talhah ibn ‘Ubaydillah, 109
at the Battle of Uhud, 210
on his love for the Prophet, 211
Talmud, 38,69
Talmudic lore, 149
At-Tamhid, Ibn c Abd al-Barr, 88
Tanim, 138
Tarikh al-YahiidfiBiladal-’Arabfi
’l-Jahiliyyah wa Sadr al-Islam, Dr.
Israel Wellphenson, 148
Taym (tribe), 85
Tayma’, 276
Tayy (tribe), 152
Tha c lab, 264
Thamud, 70,320
Thaniyat al-Wada c , 319
Thaqlf (tribe), 126-27, 30 i> 307-308,
311-12,329
Thawr, Mount, 141,142
Thumamah ibn Athal, 86,236-37
Thuwaybah, on the suckling of the
Prophet, 96
Tigris, 44
Tihamah. See Arabia
Tishri, on Jewish customs, 149
Toffer, Alwin, on the dangers of West¬
ern society, 362
Torah, 38,104,107,171
Trenches, Battle of, 221
Trinitarianism, 38,266
True Cross, 257
At-Tufayl ibn c Amr ad-DawsI, 125
Tujlb, 332
Turkistan, 402
u
c Ubaydah ibn al-Harith, 109,184
Ubayy ibn Khalaf, 213
c Udhrah, 333
Battle of Uhud, 93,191-96 213,215,
346 - 47,377
Ukaydir ibn c Abd al-Malik, 321
Umamah, 277
c Umar ibn al-Khattab, 259,297,289,308,
Index
431
3 i6> 334,348
acceptance of Islam, 121
as envoy of Quraysh, 86
on the modesty of the Prophet, 383
on the poverty of the Prophet, 370
reaction to the news of the Prophet’s
death, 354
c Umar ibn Rabfah, 126
c Umayr ibn Abl Waqqas, 181
'Umayr ibn al-Humam, 185
'Umayr, 132,137,181
Umayyah (tribe), 85
Umayyah ibn Abl ’s-Salt, 372
Umayyah ibn Khalaf, 112
Umm al-Fadl bint al-Harith, on the last
prayers of the Prophet, 350
Umm Ayman Barakah, 98,276,354
Umm Ayyub, 166
Umm Hablbah bint Abu Sufyan, 287,
358
Umm HanI bint Abl Talib, 295
Umm Jamil, 115
Umm Kulthum (daughter of the
Prophet), 362
Umm Mahad, 145
Umm Salamah
as wife of the Prophet, 357
on migration, 138
on the Companion’s reaction to the
Prophet’ death, 356
Umm Salit, at the Battle of Uhud, 214
■ *
Umm Sulaym, 214,276
United Nations Organisation, 394
untouchables, 48,55
c Uqab, standard of the Quraysh, 85
'Uqbah ibn Nafi c , 53,378
uqiyah, 89
c Urwah ibn Mas c ud al-Thaqafi, 246,31 1
Usamah ibn Zayd, 292,295,341
on taking command of the last army,
348
on the compassionate nature of the
Prophet, 372
Usayd ibn Hudayr, 137,378
c Usayyah (tribe), 218
£ Utbah ibn Abl Mu c It, 116
c Utbah ibn Abl Waqqas, 210
£ Utbah ibn Rabfah, 114,117,127,157,184,
376
c Uthman ibn Abl VAs, 334
c Uthman ibn c Affan, 109,113,319
as Dhu ’n-Nurayn, 363
as envoy at Hudaybiyyah, 245
on the pledge of Ridwan, 245
c Uthman ibn Maz c un,i09,113,118
c Uthman ibn Talhah, 113,138,294
Uttar Pradesh, 25
c Uzza, 78,93,112,130,156-57,214,289,
298
V
Vaisyas, 47
Vidya Dhar Mahajan, 48
W
Wadi al-Qura, 275,283
wadi of Asfan, 339
Wahb ibn c Abd Manaf (ancestor of the
Prophet), 95
Wahraz, 82
Wahshi, 379
on the killing of Hamzah, 209
on his acceptance of Islam, 296
Walld ibn al-Mughlrah, 113,115
wealth of, 89
Walid ibn c Utbah, 184,37^
Waqid ibn Abdillah at-Tamimi, 176
Waqidi, 316
on the identity of the Negus, 261
Waraqah ibn Nawfal, 107
Wellphenson, Dr. Israel
on conflict between Muslims and
Jews in Madinah, 172
on the arrival of the Jews in Arabia,
147
on the conquest of Khaybar, 274
432
PROPHET OF MERCY ^
on the Jewish fortresses in Madinah,
154
on the punishment of Banu
Qurayzah, 236
Wells, H.G.> 49,50
World Wars, 396
Y
Yamamah, 237,267. See also Najd
Ya'qub, 399
Yarisyyin. See Arisiyyln
Yathrib. See also Madinah; Arabia
before Islam, 147
on the death of Aminah, 98
yawm an-Nahr , 341
Yazdagird III, 40,46,262,394
Year of the Elephant, 570 ad, 82
Yemen, 44,53,65,71,80-82,86-87,
92,103,133,153» 159> 162,180,224,
260-61,296,331-32,343> 379- See
also Arabia
Yuhannah ibn Ru’bah, 320
Yusuf, 290
Z
Zabldi, 103
Zad al-Ma c ad
of Ibn al-Qayyim, 28,33,177
Zaghabah and Ghabah (Madinan agri¬
culture), 160
zakat, commandment to pay, 335
Zamzam, 73,342
Zayd al-Khayr, 330
Zayd ibn Dathinah, 217
Zayd ibn Harith, 108
Zayd ibn Harithah
command of expedition to Busra,
279
martyrdom of, 280
Zayd ibn Sa c nah, 380
Zayd ibn Thabit
learning to read, 188
on the martyrdom of Sa c d ibn ar-
Rabf, 213
Zaynab (daughter of the Prophet), 362
Zaynab bint al-Harith, 274
Zaynab bint Jahash (wife of the
Prophet), 357
Zaynab bint Khuzaymah (wife of the
Prophet), 357
Ziyad ibn as-Sakan, 212
Zoroastrianism, 40,44
Zubayr ibn al-Awwam, 109,214,289
on victory at Fadak, 276
Zuhayr, 124
Zuhrah (tribe), 85
T his book is an English translation of as-Sirat
an-Nabawiyyah; a scholarly and thoroughly
researched Arabic work of Shaykh Abu 1-Hasan All
Nadwl (May Allah’s Mercy be upon him). However the
title has been taken from the Urdu translation of the said
work. In this book, the author has been particularly mindful of the current
generation’s mindset, taste, understanding and sensibilities. Similarly, he
has been entirely considerate of the modern method of research and dis¬
course, so that the content, evidences and style prove to be effective.
In preparing the book, the author has read old and new literature, in
Arabic and other languages; so that the book, in addition to being com¬
prehensive, is also able to dispel any confusion that exists in the modern
mind. As a result, this book has received much acclaim, and within a short
space of time it has been included in the syllabus of universities. Now, the
English version of this book is in your hands, so that English speakers
may also benefit.
About the Author
Shaykh Abu 1-Hasan c AlI Nadwl was from the Indian Hasan! descend-
ents of the Prophet and a luminary of a famous and renowned schol¬
arly family. Even though he was from the UP district of Rai Bareilly, he
spent his life in Lucknow. He was the Nazim (principal) and the chair
of the All-India Muslim Personal Law Board. Along with being a great
Islamic thinker, preacher and guide, he was a successful author and he
had equal command of both oral and written Urdu and Arabic. He has
written several books, the most famous of which is: What has the world
lost because of the downfall of the Muslims? His pen exuded empathy for
humanity and acted as a representative of Islamic thought. Through
his speech and writing, he presented the authentic Islamic thought and
methodology. Alongside his leadership of Nadwa and the Personal Law
Board, he was responsible for and a patron of a number of religious and
social organisations. His religious and social activism spans a period of
more than half a century.
ISBN 978 - 1 - 906949 - 24-2
78190 6* 1 949242
TURATH PUBLISHING
www.turath.co.uk
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